UNIVERSITY  LIBRARY 
UNIVERSITY  OF  CALIFORNIA,  SAN  DIEGO 

from  the  collection  of 
Professor  Koppel  S.  Pinson 


VALIANT  FOR  THE  TRUTH; 


OR   SOME   MEMORIALS  OF 


GEORGE  FOX  AND  THE  EARLY  FRIENDS. 


BY 

RUTH   S.  MURRAY. 


"  We  are  nothing;  Christ  is  all." 

G.  Fox. 


CAMBRIDGE : 
Printed  at  fyt  Btoerstte 

1880. 


Copyright,  1879, 
Br  RUTH  S.  MURRAY 


The  Riverside  Press,  Cambridge  : 
Printed  by  H.  0  Houghton  and  Company 


To 

HIM  WHO  FIRST  SUQQESTSD  THE  IDKA  OP  THIS  BOOK  ; 

•WHO  HAS  ASSISTED  IN  ITS  PREPARATION; 
AND  WHOSE  LIFE  IS  AN  EXEMPLIFICATION  OF  THE  TRUTHS  IT  CONTAINS 

TO  MY  HONORED  FATHER, 
®f)tfs  Folume 

IS   AFFECTIONATELY  DEDICATED. 


CONTENTS. 

CHAPTER  I. 
1624-1649. 

PAGE 

Birth  and  Parentage.  Piety  as  a  Boy.  Apprenticed  to  a 
Glazier.  Truthfulness.  Goes  to  the  Fair,  but  returns 
sorrowful.  Distress  of  Mind.  Finds  no  Help  from 
Earthly  Counsel.  The  Lord  Jesus  revealed  to  him  as 
his  Helper.  His  Joy  and  Peace.  Commences  his 
Evangelistic  Mission.  Sketch  of  the  Manners  and  Cus- 
toms of  his  Day*  The  Truths  proclaimed  by  him.  New 
Sect  formed,  "  The  Friends  of  Truth  " 11 

CHAPTER  II. 

1650-1652. 

Imprisoned  at  Nottingham.  Sadly  abused  at  Mansfield- 
Woodhouse.  Brought  before  Magistrates  at  Derby. 
Questioned  as  to  his  Doctrines.  Professes  Sanctifica- 
tion.  Testifies  to  All-Sufficiency  of  Christ,  yet  committed 
to  Prison  as  a  Blasphemer.  Jailer  Converted.  Name 
of  Quaker  given  to  the  Friends.  Asked  to  become 
Captain  of  Band  of  Soldiers.  Imprisoned  in  a  close, 
damp  Dungeon.  Magistrates  troubled,  and  release  him. 
Travels  through  Yorkshire.  In  York  Minster  thrown 
down  and  trampled  on.  At  Patrington  refused  Food  or 
Lodging.  Continues  his  Evangelistic  Course.  Foolish 
Stories  about  him.  Ascends  Pendle  Hill.  Prophesies  a 
Great  Gathering  to  the  Lord.  Great  Fair  at  Sedburgh. 
Preaches  under  Two  Yew  Trees.  On  a  Rock  near  Fir- 
bank  Chapel,  to  One  Thousand  People  gathered  around.  21 


VI 

CHAPTER  III. 
1652-1654. 

PAQI 

Visits  at  Swarthmore.  Margaret  Fell  impressed  with  his 
Teaching.  Attends  the  Services  on  Fast  Day,  and  asks 
to  speak.  Justice  Sawry  enraged.  Margaret  Fell  con- 
vinced of  the  Truth  as  held  by  the  Friends.  Judge  Fell 
returns.  Attempt  to  prejudice  him  against  George  Fox. 
Satisfied  by  Conversation  with  the  Friends.  Offers  a 
Room  in  his  House  for  their  Meeting.  Margaret  Fell's 
Testimony  to  their  Belief.  Ministers  in  Lancashire 
roused  by  Declaration  of  a  Free-Gospel  Ministry.  Con- 
vocation at  Swarthmore.  Thomas  Taylor,  convinced  of 
Truth  of  the  Doctrine,  gives  up  his  Position,  and  becomes 
a  Friend.  Rage  of  Ministers.  The  Friends  beaten  and 
stoned,  but  the  Society  increased.  Parliament  dismissed 
by  Cromwell.  George  Fox  in  Carlisle.  Abbey  crowded 
with  Attentive  Listeners.  At  the  Castle,  Soldiers  collect- 
ed to  hear  him.  Magistrates  try  to  arrest  him,  but  could 
not  for  the  People.  Mobbed  on  First  Day,  and  commit- 
ted to  Prison.  Hardships  endured.  Visited  by  James 
Parnell,  who  became  a  Friend.  Cruel  Persecutions  and 
Death  of  James  Parnell.  The  Little  Parliament  inquire 
into  Cause  of  Imprisonment  of  George  Fox.  Justices 
interfere,  and  George  Fox  released.  Prophecy  that  the 
Quakers  would  come  to  Naught  changed  into  Fear  that 
they  would  take  all  the  Trade.  Large  Band  of  Workers 
go  southward  to  preach  the  Gospel.  George  Fox  writes 
an  Epistle  of  Advice  to  them.  Nathaniel  Stevens,  Min- 
ister at  Drayton,  sends  for  George  Fox  to  a  Conference. 
His  Father  pleased  with  his  Son's  Arguments.  George 
Fox  arrested  and  sent  to  London  by  Colonel  Hacker. 
Prayer  for  his  Persecutor 33 


Vll 

CHAPTER  IV. 

1654-1656. 

PAGE 

London  in  the  Seventeenth  Century.  Zeal  in  Religion. 
Isabel  Button  the  First  to  hold  Friends'  Meetings  in  the 
City  at  a  Private  House.  Edward  Bui-rough  and  Francis 
Howgill  labor  earnestly.  Hearers  increase  till  the  Bull 
and  Mouth  was  hired.  Edward  Burrough  preaches, 
Bible  in  Hand.  At  a  Wrestling-Match  at  Moorfields. 
Manner  of  Death  of  F.  Howgill  and  E.  Burrough. 
George  Fox  comes  as  Prisoner.  Oliver  Cromwell  re- 
leases him,  and  desires  an  Interview.  The  two  Leaders 
meet  at  Whitehall.  Cromwell's  Testimony  to  the  Honest 
Simplicity  of  the  Friends.  George  Fox  holds  Meetings 
in  London.  Great  Awakening,  and  Numbers  joined 
Friends.  George  Fox's  Thanksgiving.  Early  Friends 
travel  far  and  wide,  preaching  the  Gospel.  Friends  suf- 
fer because  of  Refusal  to  take  Oaths.  Necessity  for  Two 
Meetings,  —  one  for  Earnest  Worshipers,  the  other  a 
Teaching  Meeting  for  Unconverted.  George  Fox  travels 
with  Edward  Pyott  and  William  Salt  through  South  of 
England.  Writes  a  Paper  of  Advice  to  Seven  Parishes  of 
the  Land's  End.  Arrested  at  St.  Ives,  and  committed 
to  Launceston  Jail.  Cruel  Treatment  of  the  Soldiers 
who  had  charge  of  them.  Examined  at  the  Assizes. 
Anger  of  the  Judge  at  their  keeping  on  their  Hats. 
George  Fox  refers  to  the  Bible,  and  confuses  the  Judge. 
Tries  to  circulate  a  Paper  against  Swearing  among  the 
Crowd.  Cruel  Treatment  of  Jailer  at  Launceston  Jail. 
Miserable  Room,  and  much  Suffering.  One  of  the 
Friends  goes  to  Cromwell,  offering  to  take  the  Place 
of  George  Fox.  Finally  released,  after  Six  Months'  Im- 
prisonment   44 


vm 

CHAPTER  V. 

1656. 

PAGE 

Persecution  of  Quakers  in  the  New  World.  Nicholas 
Upsal  banished  for  Kindness  to  Two  Women  Friends. 
An  Indian  Chief  entertains  him,  although  puzzled  to 
understand  the  God  of  the  English.  Fines  and  Im- 
prisonment imposed  on  all  who  sympathized  with  the 
Quakers.  James  Naylor's  Fall.  Grievous  Punishment. 
Repentance  and  Death.  Stringent  Bills  of  Parliament 
against  Friends,  and  Consequent  Suffering.  The  Lord 
with  the  Sufferers.  Advice  of  George  Fox  in  regard  to 
New  Converts.  New  Field  for  Mission  Labor  in  Wales. 
John  Ap  John  travels  with  George  Fox  as  Interpreter. 
Preaches  Christ  to  Large  Multitudes.  Opposition 
aroused.  Bible  Reading  with  an  Opposer  blessed  of  the 
Lord.  A  Prophecy  on  Caeder  Iris  afterward  fulfilled. 
Argument  with  Two  Priests,  in  regard  to  the  Light. 
George  Fox  proves  from  the  Bible  that  Christ  is  the 
Light  of  the  World.  Satisfaction  of  Hearers.  Rough 
Treatment  on  the  Ferry,  and  Long  Ride.  Returns  to 
England.  Reaches  Liverpool  at  the  Time  of  Great 
Fair.  Novel  Method  of  advertising  a  Meeting  for 
.George  Fox.  Reaches  Swarthmore  Hall 57 

CHAPTER  VI. 

1657-1659. 

Visit  to  Scotland.  Doctrine  of  Free  Salvation  through 
Christ  Jesus  opposed  by  the  Ministers,  but  received  by 
the  People.  Curses  against  Quakers  prepared  to  be 
read  in  Market-Places.  Driven  out  of  Johnstons, 
James  Lancaster  singing,  George  Fox  preaching  to 
the  People.  Return  to  England.  General  Meeting  at 
Shipton.  Minute  recommending  Collections  for  Mis- 
sionary Purposes.  Attempt  to  arrest  George  Fox.  A 
Spanish  Jesuit  challenges  Friends,  but  fails  to  sustain 


PAOI 

his  Position.  Sufferings  of  the  Friends.  George  Fox 
writes  to  the  Protector.  Illness  and  Death  of  Cromwell's 
Daughter.  Death  of  Cromwell.  Death  of  Judge  Fell. 
Richard  Cromwell  succeeds  his  Father.  Friends  apply 
to  him  for  Relief.  Remarkable  Offer  to  take  the  Places 
of  those  in  Prison.  Parliament  surprised,  and  Committee 
appointed  to  look  into  the  Matter.  The  Hopes  of  Friends 
disappointed.  George  Fox's  Letter  of  Encouragement. 
Disturbances  in  Political  World.  George  Fox  anxious 
Friends  should  keep  their  Place.  General  Monk  orders 
their  Meetings  should  be  undisturbed.  Remarkable 
Punishment  of  a  Mocker.  George  Fox  goes  to  Cornwall. 
Address  to  the  Cornish  Wreckers 67 

CHAPTER  VII. 

1660. 

Restoration  of  Charles  II.  Declaration  of  Breda.  Joy  in 
England.  Friends  Quiet.  Meeting  at  Shipton.  Assist- 
ance to  the  Poor.  Rest  at  Swarthmore  disturbed. 
George  Fox  arrested.  Denounced  as  a  Witch.  Hatred 
of  the  Quakers.  Brought  before  Judge  Porter,  and 
sentenced  to  the  Dark  House.  Dreary  Imprisonment. 
George  Fox  busy  with  his  Pen.  Margaret  Fox  writes 
to  Magistrates.  Appeals  to  the  King  in  Person.  The 
King  orders  his  Removal  to  London  by  Habeas  Corpus. 
George  Fox  sent  without  a  Guard.  Judge  Foster's  Tes- 
timony to  his  Truthfulness.  George  Fox  released  by 
the  King.  Appeal  to  King  Charles  on  behalf  of  Friends. 
Outbreak  of  Fifth  Monarchy  Men.  Dissenters  looked 
upon  with  Suspicion.  Friends  suffer  greatly.  Margaret 
Fell  again  appeals  to  the  King.  George  Fox  also  ad- 
dresses him.  Orders  issued  that  Friends  be  set  at  Lib- 
erty. Decision  in  Court  as  to  the  Validity  of  the  Mar- 
riages of  Friends -.  .  .  .  77 


CHAPTER  VIII. 
1660-1661. 

FACIE 

Account  of  Missionary  Journeys  of  the  Friends.  Mary 
Fisher  to  Turkey.  Interview  with  the  Sultan.  Kath- 
erine  Evans  and  Sarah  Chevers  to  Alexandria.  Their 
Sufferings  in  the  Inquisition  at  Malta.  Rejoicing  in 
Christ.  Released  through  Efforts  of  George  Fox.  Per- 
secution in  New  England  Colonies.  Four  Friends  put 
to  Death.  Letter  of  William  Robinson  to  George  Fox. 
Remonstrances  with  King  Charles.  Order  of  the  King 
that  Persecution  should  cease.  Friends  send  this  to  Bos- 
ton at  their  own  Expense.  Passage  of  Act  of  Conform- 
ity. Two  Thousand  Presbyterian  Ministers  ejected,  and 
Friends  suffer  cruelly.  •  Steadfastness  of  the  Children  .  88 

CHAPTER  IX. 

1663-1664. 

The  King's  Desire  for  Toleration  opposed  by  Parliament. 
Plot  against  the  Government.  Friends  suffer.  Rewards 
offered  for  their  Arrest.  George  Fox  at  Swarthmore. 
Calls  on  Colonel  Kirby.  Arrested  at  Swarthmore  Hall. 
Trial  before  Judges.  George  Fox  pleads  his  Innocence. 
Remanded  to  Prison  for  refusing  to  Swear.  Lancaster 
Jail  crowded.  Trial  at  next  Assize.  Calls  on  the  Min- 
isters to  prove  that  Christ  commanded  Christians  to 
swear.  At  next  Assize  committed  to  Prison.  Eighteen 
Months'  Imprisonment  with  Cruel  Hardship.  His  Con- 
stancy and  Patience  win  the  Regard  of  the  Governor. 
Margaret  Fell  imprisoned.  Actively  engaged  in  Writing. 
Released  by  the  King  after  Five  Years'  Confinement  .  .  97 

CHAPTER  X. 

1663-1666. 

Conventicle  Act.  Friends  faithful  in  Maintaining  their 
Meetings.  Arrests  and  Sentence  of  Transportation.  Un- 


XI 

PAOE 

willingness  of  Captains  to  take  the  "  Quakers  "  away. 
One  finally  takes  some,  but  lands  them  at  Deal.  They  in- 
form the  King  and  Council  of  their  Return.  Imprisoned 
for  Seven  Years,  then  released.  Two  Hundred  sentenced 
to  Banishment.  Overcrowded  Jails.  Trusting  in  God, 
though  in  Suffering.  King  declines  any  further  Interfer- 
ence on  behalf  of  Friends,  and  Clouds  hang  heavily  over 
them.  Remonstrances  and  Prophecies  of  the  Judgments 
of  the  Lord.  War  with  Holland.  The  Plague.  Alarm 
of  the  Court.  Five  Mile  Act.  Christian  Heroism  at 
Newgate  Prison.  Care  of  the  Friends  over  the  Widows 
and  Orphans.  George  Fox  writes  from  Scarborough  ex- 
tolling the  Power  of  a  Living  Christ.  Testimony  of  the 
Officials  of  the  Prison.  Esquire  March  obtains  Release 
of  George  Fox.  Fire  in  London.  Warning  of  a  Friend  .  108 

CHAPTER  XI. 

1666. 

Organization  of  the  Society  of  Friends.  General  Meeting. 
Yearly  Meeting.  Two  Weeks  Meeting.  Monthly  Meet- 
ings for  Discipline.  Qualifications  for  Membership.  The 
Position  of  Women.  Women's  Meetings.  Advice  for 
Government  of  Meetings  for  Discipline.  Six  Weeks 
Meetings.  Ministers'  Meetings.  Minute  of  Chesterfield 
Meeting  of  Ministers  and  Elders.  Care  of  the  Children. 
Accession  to  the  Ranks.  Sketch  of  Robert  Barclay  and 
William  Penn 118 

CHAPTER  XH. 

1668-1673. 

Margaret  Fell  released  from  Prison.  Visits  the  Prisons. 
Marriage  to  George  Fox.  His  Care  that  Everything 
should  be  rightly  performed.  Refuses  any  Right  to  her 
Property.  Margaret  Fox  again  thrown  into  Prison. 
George  Fox  obtains  her  Release.  Starts  on  an  Evangel- 
istic Tour  through  America.  Chased  by  Pirates,  but  es- 


capes.  Lands  in  Barbadoes.  Advises  with  his  Brethren 
and  Sisters.  Encourages  Care  of  the  Slaves.  Course  of 
Friends  as  regards  Slavery.  Large  Meetings  at  Barba- 
doeSi  Letter  to  the  Governor  on  Views  of  Friends.  Vis- 
Its  Jamaica.  Stormy  Passage  to  the  Continent.  Quiet 
Trust  of  the  Friends.  Lands  in  Maryland  and  attends  a 
.  General  Meeting.  George  Fox  encourages  Meetings  for 
Discipline.  Journey  by  Land  to  New  England.  Kindness 
of  Indian  Chief.  Half  Year's  Meeting  at  Oyster  Bay. 
Yearly  Meeting  at  Rhode  Island.  Love  Feast.  Leading 
Men  desire  to  hire  him  as  their  Minister.  Characteristic 
Reply.  Accident  at  Shrewsbury  to  John  Jay.  Wonder- 
ful Cure.  General  Meeting  in  Maryland.  Establish- 
ment of  Order.  Recommendation  to  teach  the  Indians. 
Visit  to  Governor  of  Virginia.  Discomfiture  of  a  Doctor. 
Sails  for  England.  Thanksgiving  for  Safe  Return  .  .  135 

CHAPTER  XIII. 
1673-1677. 

King  Charles  suspends  Penal  Laws  against  Dissenters.  Case 
of  Friends  represented  to  the  King.  Their  Pardon.  John 
Bunyan  and  other  Dissenters  released  through  Efforts  of 
Friends.  Parliament  revokes  the  Law,  and  King  Charles 
assents.  George  Fox  at  Bristol.  The  Three  Teachers. 
George  Fox  pleads  for  Women's  Meetings.  Labors  in 
London  for  Relief  of  Friends.  Starts  for  Swarthmore. 
Arrested  with  Thomas  Lower,  and  committed  to  Worces- 
ter Jail.  Thomas  Lower  released.  George  Fox  sent  to 
London.  Remanded  to  Worcester  for  Trial.  Controver- 
sy regarding  Sanctification.  Declaration  as  to  the  Loy- 
alty of  Friends.  Sentence  of  Praenmnire.  The  King's 
Offer  of  Pardon  refused.  Counsellor  Corbet's  Wisdom. 
George  Fox  released.  Rest  at  Swarthmore.  Letter  to 
the  Yearly  Meeting.  Visits  Holland.  Early  Church  in 
Holland.  Pastor  Robinson's  Farewell  to  the  Pilgrim 
Fathers.  Suffering  of  Friends  in  the  United  Provinces. 
George  Fox  labors  in  Amsterdam.  Arranges  Meetings 


Xlll 

1 

for  Discipline.  Always  Abounding  in  Work  of  the  Lord. 
Council  at  Nimeguen.  Princess  Elizabeth  of  the  Rhine. 
Conference  with  Galenus  Abrahams.  Return  to  England.  153 

CHAPTER  XIV. 
1673. 

Notice  of  some  of  the  Earlier  Sects  in  England.  Seekers 
and  Ranters.  Friends  different  from  both.  Objection  to 
the  Discipline.  Desire  for  Individual  Freedom.  George 
Fox  accused  of  Selfish  Motives.  Singing  in  Meeting.  Min- 
ute of  Yearly  Meeting.  Restrictions  imposed.  Opposi- 
tion to  Action  of  Yearly  Meeting.  Wilkinson  and  Story 
Defection.  Conference  at  Drawel.  Strengthening  of  the 
Cause  of  Order.  Spine  Separatists  return.  Tumult  in 
Political  World.  Titus  Oates.  Supposed  Plot  to  subvert 
the  Protestant  Religion.  Parliament  dissolved.  The 
Friends  quiet,  but  grievously  persecuted.  George  Fox 
writes  a  Letter  against  Plots  and  Plotters.  Account  of 
Sufferings  of  Friends  given  to  Parliament.  Caution  to 
Friends  to  be  Honest  in  their  Dealings 1 70 

CHAPTER  XV. 

1680. 

George  Fox  leaves  Swarthmore  for  London.  Varied  Serv- 
ice in  that  City.  The  Yearly  Meeting  held  notwithstand- 
ing the  Danger  of  Arrest.  Letter  of  Encouragement. 
Advice  as  to  the  Conduct  of  Friends.  Second  Visit  to 
Holland.  Feeble  Health.  Various  Letters  written  by 
George  Fox.  To  the  Captive  Friends  in  Algiers.  On  the 
Ministry  of  Women.  On  the  Rest  in  Christ.  Against  the 
Love  of  the  World.  Variety  in  Christians.  Margaret  Fox 
protests  against  mere  Outward  Uniformity 181 

CHAPTER  XVI. 

1685. 

Death  of  King  Charles,  and  Succession  of  James.  Petition 
of  the  Friends  for  Relief.  Attempt  of  Duke  of  Monmouth. 


XIV 

PAGE 

Deputation  to  King  James.  Friends  released.  Joyful 
Yearly  Meeting.  George  Fox  writes  to  those  set  free 
from  Prison.  "  To  the  Friends  in  the  Ministry  in  Penn- 
sylvania and  New  Jersey."  Call  to  proclaim  the  Gospel. 
None  but  Christ.  Necessity  of  Repentance.  Fruits  of 
New  Life.  The  Way  to  come  to  Christ.  Suspension  of 
Penal  Laws  concerning  Ecclesiastical  Matters.  Address 
of  Thankfulness  to  King  James.  His  Reply.  Dissatisfac- 
tion of  English  People  and  Accession  of  William  and  Mary.  206 

CHAPTER  XVII. 

1689-1690. 

Act  of  Toleration.  Care  of  the  Friends  to  obtain  its  Privi- 
leges. George  Fox  active  in  the  Work.  Confession  of 
Faith  prepared  by  Friends.  Relief  to  the  Friends. 
George  Fox  writes  on  Love.  Increasing  Feebleness.  Mar- 
garet Fox  comes  to  London  to  be  with  him.  Their 
Single-Hearted  Devotion  to  God.  Gift  to  Friends  of  a 
Site  for  a  Meeting-House.  Letter  to  the  Young  and  the 
Old.  Advice  to  Ministers.  Assurance  of  Faith.  Letter 
to  the  Friends  in  Ireland.  Meeting  in  Gracechurch 
Street.  His  Illness  and  Death  .  .219 


INTRODUCTION. 


IT  seems  especially  fitting  that  a  brief  yet  trust- 
worthy narrative  of  the  life  and  religious  services  of 
that  eminent  apostle  of  spiritual  Christianity,  George 
Fox,  should  be  published  at  this  time. 

Nor  will  it  detract  from  the  interest  or  usefulness 
of  the  publication,  that  his  biography  involves  an 
outline  history  of  that  great  awakening  of  the  English 
nation,  through  the  Lord's  blessing  on  his  instrumen- 
tality, about  two  centuries  ago,  which  resulted  in  the 
gathering  of  the  Society  of  Friends,  and  their  estab- 
lishment as  a  living  and  working  church  of  the  Lord 
Jesus  Christ. 

So  many  questions  have  arisen,  moreover,  of  latter 
time,  in  regard  to  the  faith  and  doctrines  of  these 
our  forefathers,  that  it  is  well  that  such  a  narrative 
involves,  of  necessity,  a  clear  and  authentic  exposition 
of  the  blessed  truths  of  the  gospel  as  they  were  as- 
suredly believed  in  and  proclaimed  by  George  Fox 
and  his  followers  with  unwavering  fidelity. 

A  careful  reader  of  the  political  history  of  Great 
Britain  during  the  seventeenth  century,  and  of  the 
civil  and  religious  commotions  which  followed  each 
change  in  the  ruling  dynasty,  will  not  wonder  very 
much  at  the  error  into  which  some  have  been  led  in 
1 


this  regard,  by  a  superficial  review  of  the  controver- 
sial writings  of  the  early  Friends.  They  lived,  indeed, 
in  troublous-  times ;  and  it  would  seem,  at  the  first 
glance,  as  though  their  whole  life-work  had  been  an 
aggressive  and  defensive  warfare  against  principali- 
ties and  powers  in  church  and  state. 

Yet  before  they  entered  on  this  warfare  these  true 
soldiers  of  the  cross  had  taken  care  to  put  on  the 
whole  armor  of  God,  and  so  were  thoroughly  equipped 
for  the  conflict. 

They  knew  their  heads  to  be  covered,  as  with  a 
helmet,  in  the  day  of  battle,  with  the  assured  hope 
of  salvation  through  a  crucified  and  risen  Lord  and 
Saviour :  His  righteousness  was  to  them  an  unfailing 
breastplate,  and  their  loins  were  girt  about  with  His 
eternal  truth.  With  the  shield  of  an  experimental 
faith  in  Him,  they  were  able  to  quench  all  the  fiery 
darts  of  the  wicked  one ;  and  they  wielded,  in  the 
name  of  the  Captain  of  their  salvation,  the  Sword  of 
the  Spirit,  which  is  the  Word  of  God,  —  often  realiz- 
ing it  to  be  quick  and  powerful,  and  mighty  through 
God  to  the  pulling  down  of  strongholds  —  even  that 
Word  which  by  the  gospel  is  preached  unto  us. 

Any  one  who  will  faithfully  read  the  contemporary 
narrative  of  their  lives  and  labors  in  that  gospel,  as 
well  as  their  voluminous  doctrinal  writings,  will  see 
that  they  were  sound  in  the  faith  of  Christ,  and  filled 
with  His  love  even  to  their  enemies  ;  and  that  their 
primary  object  was  the  salvation  of  their  fellow-men, 
and  the  advancement  of  the  kingdom  of  their  Lord 
and  Redeemer  upon  the  earth. 

He  will  plainly  see,  too,  that  the  warfare  they  were 


3 

involved  in  arose  for  the  most  part  from  the  deter- 
mined opposition  of  His  enemies  ;  or  through  the  wiles 
of  His  great  enemy,  Satan,  in  blinding  the  eyes  of 
many  of  the  Lord's  dear  children,  so  that  they  should 
ignorantly  oppose  and  persecute  His  own  faithful 
servants. 

We  do  not  claim  for  these  grand  old  reformers  that 
they  themselves  were  infallible  in  all  their  judgments 
of  men  and  things  ;  nor  in  all  their  expositions  of  Di- 
vine Truth  and  interpretations  of  the  divine  oracles. 
Building,  as  they  were  obliged  for  the  most  part  to 
do,  the  walls  of  their  Zion,  like  the  Lord's  people  of 
old,  with  one  hand,  while  they  held  in  the  other  a 
drawn  sword,  ready  for  the  conflict,  we  would  not  af- 
firm that  even  these  wise  master-builders  never  in 
their  haste  made  use  of  untempered  mortar ;  that  the 
sound  of  the  hammer  or  axe  or  any  tool  of  iron  was 
never  heard  in  their  building;  or  that  every  stone 
was  always  smoothed  and  squared  and  fitly  joined  to- 
gether in  their  spiritual  temple. 

Yet  we  may  affirm  that  they  both  knew  and  tes- 
tified that  "  other  foundation  can  no  man  lay  than 
that  is  laid,  which  is  Jesus  Christ ;  "  and  that  upon 
this  Rock  they  sought  to  build  His  church,  not  with 
"wood,  hay,  or  stubble,"  which  a  day  of  fire  would 
consume,  but  bringing  their  most  costly  offerings,  as 
it  were,  their  "  gold,  silver,  and  precious  stones,  "  in 
loving  consecration  to  their  Saviour's  feet,  and  count- 
ing nothing  too  near  or  too  dear  to  part  with  for  His 
sake. 

It  was  an  age  of  general  excitement  and  controversy 
upon  religious  subjects.  Ecclesiastical  domination  and 


tyranny,  first  of  one  ruling  sect  and  then  of  another, 
kept  both  pen  and  tongue  in  constant  exercise  with 
those  who  sought  to  establish,  or  defend,  their  liberty 
of  religious  belief  or  practice. 

Yet  while  all  non-conformists  felt  the  pressure  of 
the  times,  it  fell  most  heavily  on  George  Fox  and  his 
immediate  followers,  who  believed  themselves  called 
to  establish  and  defend  a  singular  profession  of  faith, 
equally  obnoxious  to  all  the  other  prevailing  sects, 
but  which  they  claimed  to  be  founded  on  the  author- 
ity of  the  Lord  Himself,  opening  up  to  them  the  Holy 
Scriptures  in  their  true  spiritual  significance. 

As  we  look  now  over  the  whole  field  of  acrimoni- 
ous controversy,  in  the  calm  light  and  with  the  cool 
judgment  of  history,  we  may  well  regret  that  these 
armed  warriors,  on  both  sides,  had  not  oftener,  before 
the  conflict,  drawn  aside  their  visors  ;  and  so,  behold- 
ing the  seal  of  the  Lamb  on  each  of  their  foreheads, 
have  been  enabled  to  recognize  one  another  as  beloved 
followers  of  the  same  Lord  and  Master  whom  they 
were  equally  desirous  to  serve,  and  whose  truth  they 
were  both  seeking  zealously  to  defend. 

It  is  a  joyful  thought,  however,  that  they  know  each 
other  now,  and  that  many  of  them  have  clasped  hands 
on  the  other  side  of  the  river.  We  willingly  forget  the 
opprobrious  epithets  mutually  hurled  at  one  another, 
in  remembering  that  Bunyan,  with  the  host  of  Chris- 
tian pilgrims  which  he  has  been  the  chosen  instrument 
of  leading  to  the  "  celestial  city,"  and  Baxter,  with 
the  multitude  whom  his  "  Call  to  the  Unconverted  " 
had  awakened,  or  his  thoughts  on  the  "  Saint's 
Rest "  had  comforted,  are  now  lovingly  mingling  in 


ceaseless  songs  of  praise,  with  George  Fox  and  the 
early  Friends,  in  that  innumerable  company  which 
surround  the  throne,  all  having  come  out  of  great 
tribulation,  and  having  washed  their  robes  and  made 
them  white  in  the  blood  of  the  Lamb. 

The  doctrine  which  awakened  the  most  general  op- 
position throughout  the  professing  Christian  church 
of  that  day,  —  and  which  George  Fox  and  his  follow- 
ers considered  it  their  especial  mission  to  proclaim,  — 
was  what  they  termed  "  the  light  of  Christ ;  "  affirm- 
ing that,  by  the  grace  of  God,  this  light  was  given  to 
every  man,  enabling  him  to  see  his  own  sinful  condi- 
tion, and  by  obedience  to  its  manifestations  to  realize 
his  soul's  everlasting  salvation,  through  faith  in  the 
Lord  Jesus  Christ,  his  Saviour. 

This  doctrine  was  continually  misrepresented  by 
their  contemporaries,  —  and  a  fearful  heresy  and. 
schism  in  the  Society  of  Friends,  in  the  last  genera- 
tion, was  but  the  result  of  that  continued  misrepresen- 
tation, —  as  teaching  that  this  light  was  a  principle 
within,  which,  as  they  watched  its  gradual  growth, 
would  enable  men  to  pass  from  a  state  of  nature  to  a 
state  of  grace. 

The  difference  between  the  two  doctrines  is  all  the 
difference  between  truth  and  error,  between  the  de~ 
lusions  of  a  mystical  spiritualism,  on  the  one  hand, 
and  the  fulness  and  simplicity  of  the  gospel  of  Christ, 
on  the  other. 

George  Fox,  from  the  earliest  period  of  his  public 
ministrations,  as  a  young  evangelist,  to  the  date  of 
the  last  epistles  from  his  trembling  pen,  held  the  same 
unmistakable  language,  taught  the  same  unchangeable 
truth. 


"  I  showed  them,"  he  says  in  his  Journal,  under 
date  1651,  "  the  true  worship,  which  Christ  had  set 
up,  and  distinguished  Christ,  the  true  Way,  from  all 
the  false  ways ;  opening  the  parables  to  them,  and 
turning  them  from  darkness  to  the  true  Light ;  that  by 
it  they  might  see  themselves,  their  sin,  and  Christ 
their  Saviour,  and  believing  in  Him,  they  might  be 
saved  from  their  sins." 

Again  : — 

1655. 

"  From  Worcester  we  went  to  Tewksbury,  where 
in  the  evening  we  had  a  great  meeting.  I  turned  the 
people  to  the  Divine  Light,  which  Christ,  the  Heav- 
enly, spiritual  Man,  enlighteneth  them  withal ;  that 
•with  that  Light  they  might  see  their  sins,  and  that 
they  were  in  death  and  darkness,  and  without  God  in 
the  world ;  and  might  also  see  Christ,  from  whom  it 
cometh,  their  Saviour  and  Redeemer  ;  who  shed  His 
blood  and  died  for  them  ;  who  is  the  Way  to  God, 
the  Truth,  and  the  Life." 

Turning  now  over  nearly  five  hundred  pages  of  his 
Journal,  embracing  a  wondrous  record  of  the  faithful 
services  and  sufferings  of  this  eminent  servant  of  the 
Lord  for  more  than  a  quarter  of  a  century,  we  find  in 
one  of  his  epistles  the  same  clear  theology  declared 
which  he  had  at  first  preached  :  — 

1678. 

"  Therefore  I  warn  and  advise  you,  both  high  and 
low,  priests  and  people,  to  come  to  the  Grace,  Light, 
and  Truth  that  comes  by  Jesus  Christ ;  and  also  to 
come  to  the  manifestation  of  the  Spirit  of  God  that  is 
given  to  you  to  profit  withal  —  that  with  this 


Truth,  Light,  and  Spirit  of  Christ,  you  may  turn  to 
Christ  Jesus  from  whence  it  eomes,  who  saith,  Learn 
of  Me  ;  and  God  saith,  This  is  my  beloved  Son,  hear 
ye  Him 

"  And  therefore  every  one  must  believe  in  the  light, 
if  they  do  receive  Christ  Jesus  ;  and  as  many  as  receive 
Him,  He  gives  them  power  to  become  the  sons  of  Grod. 

"  So  he  that  hath  the  Son  of  Grod  hath  life,  and  lie 
that  hath  not  the  Son  of  Grod  hath  not  life." 

Ten  years  later,  under  date  Sixth  Month,  1687,  he 
testifies  that  it  was  by  this  light,  —  "  by  this  Holy 
Spirit  the  holy  and  righteous  God  doth  draw  people 
from  their  unrighteousness  and  unholiness  to  Christ ; 

the  righteous  and  holy  One And  they  that 

mind  the  drawings  of  the  good  Spirit  of  the  Father 
to  the  Son,  they  do  know  that  Christ  is  their  Mediator 
and  makes  their  peace  with  Grod;  and  they  do  know 
that  Christ  is  their  High  Priest,  made  higher  than 
the  heavens,  and  hath  died  for  their  sins  and  doth 
cleanse  them  with  His  blood  and  is  risen  for  their  jus- 
tification, and  is  able  to  the  uttermost  to  save  all  that 
come  to  God  by  Him." 

In  his  epistles  to  the  Friends  in  America,  he  ex- 
horted them  "  to  instruct  and  teach  the  Indians  and 
negroes,  and  all  others,  that  Christ,  by  the  grace  of 
Gi-od,  tasted  death  for  every  man,  and  gave  Himself  a 
ransom  for  all  men,  to  be  testified  in  due  time  ;  and 
is  the  propitiation  for  the  sins  of  the  whole  world." 

It  was  the  Lord  Jesus  Himself,  whom  George  Fox 
preached  and  exalted  in  his  ministry,  as  the  Light, 
the  Life,  the  Door,  the  Way,  the  Shepherd,  the  Lamb 


8 

slain  from  the  foundation  of  the  world,  —  the  great 
Head  and  High  Priest  of  His  church,  which  He  had 
bought  with  His  own  precious  blood. 

He  believed,  moreover,  not  only  in  the  atoning  effi- 
cacy of  the  blood  of  Christ,  for  the  sinner's  redemp- 
tion, but  also  in  its  perpetual  cleansing  power,  in  the 
life  of  the  forgiven,  redeemed  child  of  God ;  and  that 
by  its  complete  operation  on  the  soul  of  man  a  state 
of  constant  acceptance  and  purity,  in  the  Light  of  the 
Lord,  might  be  realized.  He  thus  replied  to  some  un- 
scriptural  teachers  of  that  day  :  — 

"  Of  w hat  value, price,  and  worth  have  they  made  the 
blood  of  Christ,  that  cleansethfrom  sin  and  death,  and 
yet  told  people  that  they  would  bring  them  to  a  knowl- 
edge of  the  Son  of  God,  and  now  tell  them  they  must 
not  be  perfect  on  the  earth,  but  carry  a  body  of  sin 
about  them  to  the  grave 

"  £ut  I  say,  you  are  redeemed  by  Christ.  It  cost 
Him  His  blood  to  purchase  man  out  of  this  state  he  is 
in  in  the  fall,  and  bring  him  up  to  the  state  man  was 
in  before  he  fell." 

"  So  Christ  became  a  curse,  to  bring  man  out  of  the 
curse  ;  and  bore  the  wrath,  to  bring  man  to  the  peace 
of  God  ;  that  he  might  come  to  the  blessed  state,  and 
to  Adam's  state  which  he  was  in  before  he  fell ;  and 
not  only  thither,  but  to  a  state,  in  Christ,  that  shall 
never  fall.  And  this  is  my  testimony  to  you  and  to 
all  the  people  on  the  earth."  —  Epistles. 

Enough  has  been  said  to  show  the  sound  evangel- 
ical theology  of  George  Fox.  His  personal  character 
was  beyond  reproach  ;  even  his  enemies  testified  of  him 
that  "  he  was  stiff  as  a  tree  and  as  clear  as  a  bell  and 


that  nothing  could  move  him."  The  touching  and 
wonderful  testimonies  recorded  by  many  of  his  friends 
who  knew  him  intimately,  and  loved  and  honored  him 
as  few  earthly  leaders  were  ever  loved  and  honored, 
are  still  preserved,  bound  up  in  his  writings. 

We  learn  from  them  how  graceful  he  was  in  coun- 
tenance, how  manly  in  person,  and  grave  in  gesture, 
how  courteous  in  his  demeanor  toward  all;  how  in- 
fluential in  moving  other  men's  spirits,  while  "  very 
much  master  of  his  own,"  how  a  civility  was  his 
above  all  forms  of  breeding.  We  see  him,  while 
"  valiant  in  asserting  the  truth,  bold  in  defending  it, 
patient  in  suffering  for  it,  immovable  as  a  rock  "  in 
refusing  to  compromise  it,  yet  forgiving  and  loving 
to  all  his  own  persecutors  and  enemies. 

He  died,  as  he  had  lived,  true  to  his  Lord  and 
Saviour  to  the  end.  The  last  epistle  he  wrote,  a  few 
days  before  his  death,  closes  with  these  solemn  words : 
"  So  all  of  you  live  and  walk  in  Christ  Jesus  ;  that 
nothing  may  be  between  you  and  God,  but  Christ  in 
whom  you  have  salvation,  life,  rest,  and  peace  with 
God."  And  now,  as  was  testified  of  him  nearly  two 
centuries  ago,  this  faithful  servant  has  entered  into 
the  everlasting  rest  and  joy  of  his  Lord,  and  there  we 
leave  him,  earnestly  praying  that  we,  in  our  day  and 
generation,  may  discharge  our  duty  as  faithfully  as 
he  did  his,  and  may  not  fail  to  preserve  with  loving 
care  the  sacred  trust  committed  to  us  also,  to  keep 
and  to  hand  down  to  future  generations  unimpaired, 
—  the  evangelical  spiritual  doctrines  of  the  gospel  of 
our  Lord  and  Saviour  Jesus  Christ. 

THOMAS  KIMBER. 
i* 


CHAPTER  I. 

THE  county  of  Leicestershire  in  the  centre  of  Eng- 
land is  one  of  the  richest  in  agricultural  resources. 
The  land  gently  sloping  to  the  River  Soar,  that  passes 
through  its  midst,  is  covered  with  rich  verdure,  and 
affords  nourishment  to  the  cattle  for  which  the  county 
is  famous.  The  bright  waters  of  the  river  rippling 
gently  over  the  smooth  pebbles  and  shining  sands, 
the  bunches  of  alder  and  hawthorn  bursting  into 
flower  in  the  early  spring,  and  the  velvety  turf  with 
the  sheep  and  oxen  grazing  upon  it,  form  a  beautiful 
picture  of  quiet  country  life.  But  every  landscape 
has  its  shadow,  and  a  part  of  Leicestershire  is  very 
flat  and  marshy,  reminding  one  that  toil  and  labor 
belong  to  this  stage  of  existence ;  that  to-day,  as  of 
old,  is  sounded  the  declaration,  "  In  the  sweat  of  thy 
face  shalt  thou  eat  bread."  It  was  amid  hardship 
and  poverty  that  the  hero  of  this  sketch  passed  his 
early  days.  In  a  humble  weaver's  cot  in  the  village 
of  Fenny  Dayton,  lived  Christopher  Fox,  an  honest, 
upright  man,  called  by  his  neighbors  "Righteous 
Christer."  Here  he  plied  his  trade,  patiently  throw- 
ing his  shuttle  day  by  day,  and  receiving  little  for  his 
toil.  According  to  historians,  even  good  workmen 
could  earn  only  seven  pounds  a  year. 

"  Righteous  Christer's  "  wife,  Mary  Lago  by  name, 
came  of  martyr  stock,  and  partook  of  the  earnest 


12 

steadfastness  manifested  by  her  ancestors,  and  \ve 
may  imagine  that  her  children  "were  early  trained  in 
the  love  of  truth. 

Among  the  hearty,  wholesome  lads  and  lasses  of 
the  family,  dressed  in  homespun  clothes  and  living  on 
barley  and  oatmeal,  was  one  named  George.  Even 
in  his  childhood,  differing  from  the  others  by  his 
quiet,  grave  demeanor,  his  mother  watched  over  him 
with  tender  care,  endeavoring  to  cherish  his  good  im- 
pressions and  to  strengthen  his  good  resolutions. 
When  very  young  he  refused  to  join  in  the  rude,  fool- 
ish sports  of  the  time,  and  when  he  saw  old  men  en- 
gage in  them  the  thought  rose,  as  he  tells  us,  in  his 
childish  heart,  "  If  ever  I  come  to  be  a  man,  surely  I 
shall  not  do  so." 

When  eleven  years  old,  he  says,  "  I  was  taught 
how  to  walk  to  be  kept  pure.  The  Lord  taught  me 
to  be  faithful  in  all  things,  and  to  act  faithfully  two 
ways,  namely,  inwardly  to  God  and  outwardly  to 
men,  and  to  keep  to  yea  and  nay  in  all  things  ;  that 
my  words  were  to  be  few  and  savory,  seasoned  with 
grace ;  and  that  I  might  not  eat  and  drink  to  make 
myself  wanton,  but  for  health."  "  The  child  is  father 
to  the  man,"  and  this  conviction  of  the  honesty,  mod- 
eration, and  temperance  enjoined  upon  Christians  in- 
creased and  deepened  with  his  riper  years. 

Such  an  earnest,  truth-loving  boy  was  considered 
fit  for  the  priest's  office  by  his  mother  and  some  of  his 
relations  ;  but  others  objecting,  he  was  apprenticed 
to  a  grazier  and  had  the  care  of  his  cattle.  The 
shepherd  boy  found  many  opportunities  for  thought, 
as  he  sat  watching  the  flocks  feeding  in  the  meadows, 


13 

and  his  seriousness  and  gravity  increased,  while  his 
truthfulness  and  steadfastness  were  such  that  the 
neighbors  said,  "  If  George  says  Verily,  there  is  no 
altering  him." 

The  foolish  boys  in  the  village  might  laugh  at  him 
for  his  soberness,  but  George,  with  all  his  quietness, 
was  as  bold  as  a  lion  in  defense  of  right,  and  cared 
not  for  their  ridicule. 

One  day,  when  he  was  nineteen  years  old,  he  was 
obliged  to  go  to  a  fair  on  business.  In  that  time, 
fair  day  was  a  season  of  great  importance  to  all  the 
villagers,  old  and  young.  There  the  sober  farmers 
bartered  horses,  sheep,  and  oxen,  while  tempting 
wares  of  all  kinds  were  displayed  in  the  booths  ar- 
ranged round  the  green.  Here  the  mothers  gos- 
siped and  bought  their  supplies,  while  the  youths 
and  maidens  made  it  a  time  of  revelry,  and  the  chil- 
dren, lost  in  admiration  at  the  wonderful  things  be- 
fore them,  bought  lollipops  and  candy  with  their 
cherished  pennies.  Well  was  it  if  the  tempting  ale 
and  beer  did  not  affect  some  of  those  present  to  such 
a  degree  that  quarrels  and  broken  heads  were  the  re- 
sults of  "  going  to  the  fair." 

Here  George  met  one  of  his  cousins  from  another 
town,  who  asked  him  to  drink  a  jug  of  beer  with  him 
and  some  of  his  friends.  They  were  all  professors  of 
religion,  and  George,  who  always  sought  such  com- 
pany, being  thirsty,  went  into  the  booth  with  them. 
After  taking  one  glass  they  called  for  more,  and  be- 
gan to  be  very  noisy,  drinking  the  health  of  the  king, 
and  behaving  in  a  rude,  boisterous  manner.  George 
was  shocked  with  such  conduct,  and  pulling  a  groat 


14 

from  his  pocket  threw  it  down  on  the  table  to  pay 
for  his  beer,  and  left  them.  He  finished  his  business 
and  went  home,  but  could  not  .sleep  that  night.  His 
heart  was  distressed  at  the  wickedness  around  him, 
and  he  prayed  and  cried  to  God  for  help.  In  his  dis- 
tress he  seemed  to  hear  the  language  addressed  to 
him :  "  Thou  seest  how  young  people  go  altogether 
into  vanity,  and  old  people  into  the  earth  ;  thou 
must  forsake  all,  both  young  and  old,  and  keep  out  of 
all,  and  be  a  stranger  to  all." 

"  Then,"  he  says,  "  at  the  command  of  God,  on 
the  ninth  day  of  the  seventh  month,  1643,  I  left  my 
relations,  and  broke  off  all  familiarity  or  fellowship 
with  old  and  young."  For  four  years  he  traveled 
from  one  place  to  another,  seeking  rest.  His  distress 
of  mind  was  very  great,  and  Satan  at  times  tempted 
him  to  despair  of  ever  receiving  mercy  through  Christ 
Jesus.  He  received  much  attention  from  religious 
professors,  but  could  find  none  to  give  him  the  help 
he  needed.  Protestant  England  was  at  that  time 
divided  into  three  sects,  —  Episcopalians,  Presbyte- 
rians, and  Independents.  Great  profession  of  relig- 
ious faith  and  strict  attention  to  outward  forms  of 
religion  marked  the  time,  but  a  lack  of  vitality  in 
Christian  life  was  evinced  in  all  the  sects.  There 
were  among  them  all  persons  of  sincere  piety  who 
were  living  devoted  lives,  while  it  must  be  confessed 
some  put  on  the  garb  of  religion  merely  to  cover  sin- 
ister designs.  This  was,  as  has  been  said,  an  age  of 
polemic  strife,  and  opinions  were  promulgated  and 
maintained  with  much  asperity.  The  disputants  often 
lacked  the  loving  spirit  of  Him  whom  they  wished  to 


15 

serve,  and  bitter  and  severe  persecution  was  the  con- 
sequence of  difference  of  sentiment  from  the  domi- 
nant party,  in  church  as  well  as  state  matters. 

George  Fox,  in  his  trouble,  found  very  little  out- 
ward help.  He  says,  "  I  went  to  many  a  priest  to 
look  for  comfort,  but  found  no  comfort  from  them." 
The  priest  at  Drayton,  his  native  town,  loved  to  ar- 
gue with  him,  for  he  found  George  so  well  versed  in 
the  Scriptures  that  he  could  obtain  from  him  mate- 
rial to  use  in  his  sermons  to  his  flock. 

Another  to  whom  he  went,  in  Manchester,  told  him 
to  chew  tobacco  and  sing  psalms.  But  George  says, 
"  Tobacco  was  a  thing  I  did  not  like,  and  I  was  in  no 
state  to  sing  ;  I  could  not  sing."  Again,  one  advised 
he  should  be  bled  and  take  physic ;  but  this  could  not 
heal  the  malady  of  his  soul.  And  the  poor  young  man 
was  in  so  much  trouble  that,  to  use  his  own  words, 
"  I  longed  in  the  daytime  for  the  night,  and  in  the 
night  longed  for  the  day,  so  heavy  were  my  sorrows 
upon  me."  Many  and  earnest  were  his  endeavors  to 
find  peace.  He  studied  the  Bible  till  he  almost  knew 
it  by  heart ;  he  spent  days  and  nights  alone  in  the 
woods  ;  he  practiced  long  fasting,  and  gave  money  to 
the  poor  ;  but  all  was  unavailing. 

Failing  to  find  comfort  from  the  priests,  he  tried 
the  Dissenting  ministers ;  but  in  them  his  hopes  were 
disappointed,  and  at  last  he  saw  there  was  no  man 
could  speak  to  his  condition.  But  the  Lord,  whom 
he  had  been  blindly  seeking  in  the  teachings  of  men 
and  by  his  own  works  of  righteousness,  was  not  un- 
mindful of  His  child.  His  promise  is,  "  Seek  and  ye 
shall  find ;  "  and  now  that  George  renounced  all  out- 


16 

ward  help,  he  heard  a  voice  saying,  "  There  is  one, 
even  Christ  Jesus,  can  speak  to  thy  condition,  and 
when  I  heard  it  my  heart  did  leap  for  joy."  Now 
his  bark,  which  had  so  long  been  tossed  about,  was 
anchored  in  the  sure  haven  of  his  Saviour's  love,  and 
he  says,  "  I  saw  that  there  was  an  ocean  of  darkness 
and  death,  but  an  infinite  ocean  of  light  and  love 
which  flowed  over  the  ocean  of  death,  and  in  that  I 
saw  the  infinite  love  of  God."  And  so  sure  was  he 
of  his  deliverance  that  he  adds,  "  I  had  been  brought 
through  the  very  ocean  of  darkness  and  death,  and 
through  and  over  the  power  of  Satan,  by  the  eternal, 
glorious  power  of  Christ."  Thus,  like  the  Psalmist, 
he  realized  being  brought  up  out  of  "  the  horrible  pit 
and  miry  clay,"  and,  with  his  feet  on  the  rock  Christ 
Jesus,  he  was  able  to  sing  the  praises  of  Him  who 
called  him  "  out  of  darkness  into  his  marvelous 
light."  Longing  that  others  should  also  know  of  this 
great  -salvation,  he  asked  the  Lord  what  He  would 
have  him  do,  and  felt  that  he  must  go  into  the  world 
and  proclaim  the  blessed  truths  that  had  been  re- 
vealed to  him.  Like  Paul,  he  conferred  not  with 
flesh  and  blood,  but,  at  the  age  of  twenty-two,  com- 
menced the  evangelistic  mission  which  only  closed 
with  his  life,  and  in  which,  through  suffering  and 
grievous  imprisonments,  he  patiently  and'  steadfastly 
performed  his  Master's  bidding. 

Before  pursuing  the  life  of  George  Fox,  let  us 
take  a  glance  at  the  customs  of  the  age,  as  described 
by  historians.  The  court  of  James  I.  was  distin- 
guished by  extravagance  in  dress  and  revelry.  It 
seemed,  when  that  monarch  was  transferred  from  the 


17 

scantily  furnished  palace  of  Holy  rood  to  his  luxurious 
quarters  in  England,  that  his  desire  for  dress  and  per- 
sonal ornament  became  a  perfect  frenzy.  His  court- 
iers followed  in  his  train,  and  at  the  accession  of 
Charles  I.  the  same  passion  continued.  Wearing  his 
hair  in  long,  flowing  curls,  his  dress  sparkling  with 
jewels,  and  redolent  with  perfume,  the  Cavalier 
looked  with  disdain  on  the  closely  cropped  hair  and 
sober  dress  of  his  Puritan  neighbor,  and  laughingly 
called  him  Roundhead.  These  two  names  afterwards 
became  the  rallying  cry  on  many  a  bloody  battle- 
field. 

While  the  men  thus  spent  their  time  and  money 
in  the  adornment  of  their  persons,  the  process  of 
dressing  a  court  lady  was  said  to  be  "  as  complex  and 
tedious  as  the  fitting  out  of  a  man-of-war."  The  wife 
of  a  nobleman  of  Charles's  court,  presenting  a  list  of 
her  wants  to  her  husband,  declares  she  will  be  satis- 
fied with  an  allowance  of  ,£6,000  a  year  for  her  own 
personal  requirements,  with  .£10,000  more  for  jew- 
elry. 

This  was  not  the  only  evil  of  the  day.  Such  pro- 
fuse expenditure  required  liberal  means,  and  gam- 
bling, both  among  men  and  women,  was  resorted  to 
as  a  favorite  pursuit.  Bribery  was  also  extensively 
practiced.  There  was  hardly  a  crime  committed 
which  the  judge  could  not  be  induced  to  pardon,  by 
the  application  of  liberal  bribes.  Usurers  and  pawn- 
brokers increased  to  an  alarming  extent ;  and  many 
ancient  estates  were  lost  to  their  owners  by  their  ex- 
travagant living. 

Strong  lines  of  demarkation  separated  the  differ- 


18 

ent  classes  in  society.  The  nobility  looked  down  on 
the  merchant,  and  lie-in  his  turn  disdained  the  arti- 
san. The  mode  of  addressing  them  was  different. 
Only  a  great  merchant  was  worthy  to  prefix  Master 
or  Mr.  to  his  name,  and  the  addition  of  Esquire 
would  have  thrown  the  court  into  a  tumult.  The 
judge  must  be  termed  Most  Worshipful,  the  minister 
Reverend,  and  the  whole  style  of  conversation  was 
full  of  unmeaning  compliments.  Among  the  country 
people  and  mechanics,  the  pronouns  thee  and  thou 
were  always  used,  but  it  was  considered  a  great  insult 
to  address  a  person  of  higher  rank  in  this  manner. 
He  was  supposed  to  embody  in  his  person  a  conse- 
quence equal  to  two  or  more  ordinary  individuals. 

By  a  proclamation  of  James  I.,  games,  sports,  and 
shows  were  allowed  on  the  Sabbath,  provided  they 
did  not  interfere  with  the  times  appointed  for  divine 
worship.  These  were  carried  to  such  excess  that  the 
effect  of  the  teaching  of  the  morning  seemed  almost 
lost  by  the  demoralizing  effects  of  the  folly  of  the 
afternoon.  Many  earnest  people  were  distressed  at 
these  offenses,  and  longed  for  the  opening  of  a  better 
day. 

Into  this  ground,  so  overrun  with  error,  George 
Fox  felt  called  to  thrust  the  plowshare  of  truth  ;  and 
having  the  presence  of  the  Master,  he  fearlessly  set 
forth  on  his  mission.  His  aim  was  to  teach  the  insuf- 
ficiency of  a  mere  assent  to  the  truths  of  the  Script- 
ures and  of  an  outward  acknowledgment  of  the  re- 
demption of  our  Saviour,  without  a  personal  appro- 
priation of  them. 

He  proclaimed  the  necessity  of  the  new  birth,  the 


19 

transformation  wrought  in  the  heart,  by  being  bap- 
tized into  Christ,  which  would  enable  the  believer 
to  walk  in  newness  of  life,  and  the  constant  feed- 
ing of  the  soul  upon  its  Lord,  without  which  no 
Christian  life  can  be  maintained. 

Thus  men  settled  upon  the  rock  and  foundation, 
Christ  Jesus,  who  made  peace  between  God  and  them, 
would  be  in  a  condition  to  be  guided  by  His  Spirit, 
which  would  lead  them  into  all  truth.  Leaving  their 
idle,  frivolous  lives,  they  would  be  enabled  to  live  as 
becoming  God's  children.  Speaking  the  truth  in  love, 
they  would  avoid  unmeaning  compliments,  would  use 
the  same  language  to  rich  and  poor,  and,  not  being 
anxious  to  receive  honor  one  from  another,  would 
seek  the  honor  that  cometh  from  God  only. 

He  declared  that  all  wars  and  fightings  were  ut- 
terly at  variance  with  the  teaching  of  our  Saviour, 
and  that  therefore  His  servants  could  not  fight.  Re- 
membering the  injunction,  "  Swear  not  at  all,"  he 
taught  that  all  oaths  were  improper  for  a  Christian  ; 
that  men  ought  to  lead  such  honest  lives  that  their 
simple  word  would  be  sufficient.  The  truths  of  the 
gospel  being  freely  given  to  man  by  his  God,  George 
Fox  maintained  they  should  be  delivered  with  equal 
freedom  and  without  paj^ment ;  that  men  and  women 
were  one  in  Christ,  and  consequently  both  were  in- 
cluded among  His  disciples,  and  were  called  to  witness 
for  Him  in  the  world  and  engage  in  the  ministry  of 
the  gospel.  Uncovering  the  head  and  bowing  the 
knee,  he  taught,  were  acts  of  worship  to  God,  and 
should  be  reserved  for  Him  alone.  This  might  seem 
a  small  thing  to  us,  but  it  occasioned  great  rage 


20 

among  the  judges  and  magistrates  of  that  day,  who 
bitterly  persecuted  George  Fox  and  his  friends  for 
their  seeming  lack  of  reverence. 

Believing  too  much  time  and  expense  were  in- 
volved in  the  clothing  of  the  body,  he  dwelt  on  the 
necessity  of  simplicity  in  dress  and  in  the  style  of 
living,  though  he  never  taught  uniformity.  Desirous 
of  avoiding  even  the  appearance  of  evil,  he  discarded 
the  names  of  the  months  and  days,  which  had  been 
given  in  honor  of  pagan  deities,  and  substituted  nu- 
merical names  for  them. 

These  new  and  startling  truths  attracted  much 
attention.  Many  who  had  been  longing  for  a  better 
way  eagerly  listened  to  the  announcement  that  He 
who  died  for  them  at  Calvary,  to  redeem  them  from 
the  guilt  of  sin,  was  their  ever-living  Saviour  to  keep 
them  from  its  power.  The  weary  ones  who  longed 
for  guidance  joyfully  embraced  the  truth  of  the 
abiding  presence  of  His  Spirit  in  their  hearts,  and 
thus  a  company  was  gradually  gathered  who  sepa- 
rated themselves  from  the  existing  modes  of  worship 
and  held  meetings  by  themselves.  They  gave  them- 
selves the  title  of  the  Friends  of  Truth,  but  the  peo- 
ple called  them  the  Children  of  the  Light,  from  their 
frequent  use  of  Paul's  advice  to  "  walk  as  children  of 
the  light." 

The  onward  progress  of  this  sect  and  that  of  their 
bold  undaunted  leader  will  be  related  in  the  follow- 
ing pages. 


CHAPTER  II. 

THE  years  during  which  George  Fox  had  been  en- 
gaged in  such  mental  struggles  were  years  of  great 
excitement  in  the  political  world  in  England.  A 
frightful  civil  war  had  been  going  on  ;  King  Charles 
had  been  forced  to  fly  from  London,  and  finally,  taken 
prisoner  by  his  own  subjects,  found  he  had  only  left 
his  prison-house  to  die  in  front  of  his  palace  of  White- 
hall on  the  27th  of  First  Month,  1649. 

With  the  monarchy  in  ruins,  the  Independents  in 
Cromwell's  army  fierce  in  their  onslaught  upon  all 
worship  of  images,  the  power  of  the  bishops  and  clergy 
of  the  Episcopalians  lost  for  a  season,  the  quiet  gather- 
ings of  the  Friends  continued  to  increase,  and  the  dec- 
laration was  often  made,  "  The  Lord  is  with  them." 

Early  in  1649  we  find  our  young  evangelist  going 
to  a  meeting  of  Friends,  at  Nottingham,  on  First  Day 
morning.  Seeing  the  great  steeple-house,  as  he  called 
it,  he  felt  the  Lord  sent  him  there  with  a  message. 
He  said  nothing  to  any  one,  but,  leaving  the  Friends 
quietly  sitting  in  their  meeting,  went  to  the  place. 
The  minister  took  for  his  text  the  words  of  Peter : 
"  We  have  also  a  more  sure  word  of  prophecy," 
which  he  told  the  people  was  the  Scriptures.  George 
Fox  says :  *'  I  could  not  hold  in,  but  was  made  to 
cry  out,  '  Oh  no,  it  is  not  the  Scriptures,'  and  I  told 
them  what  it  was,  namely,  the  Holy  Spirit,  by  which 


22 

holy  men  of  God  gave  forth  the  Scriptures."  It 
must  not  be  imagined  George  Fox  desired  to  under- 
value the  Holy  Scriptures  by  these  words.  It  would 
be  difficult  to  find  a  more  earnest  Biblical  student,  or 
one  who  more  frequently  recommended  their  perusal. 
He  carried  a  Bible  about  with  him,  which  he  fre- 
quently used  when  preaching,  and  was  always  ready 
to  prove  his  doctrines  by  a  reference  to  Scripture 
truths.  And  from  their  earliest  rise  the  Society  of 
Friends  has  always  accepted  and  regarded  the  Bible 
as  the  outward  rule  of  faith  and  practice,  by  which 
the  truth  of  the  teaching  of  the  Holy  Spirit  in  the 
heart  is  to  be  proved.  But  there  was  great  need  in 
that  day  of  turning  the  thoughts  of  the  people  to 
Christ  Jesus  the  Heavenly  Teacher,  who  by  His  Spirit 
could  open  their  understandings  to  comprehend 
Scripture  teachings,  that  its  precious  truths  might 
be  savingly  known,  and  hence  this  interruption. 

It  must  also  be  remembered  that  this  was  a  day  of 
great  religious  discussion  and  also  of  great  liberty. 
It  was  by  no  means  an  uncommon  occurrence  for 
some  in  the  meeting  to  dispute  or  confirm  the  teach- 
ings of  the  minister  after  he  had  finished  speaking. 
This  instance  is  the  only  one  mentioned  in  which 
George  Fox  interrupted  the  speaker,  for  in  all  his 
future  attendance  at  churches  he  either  waited  till 
invited  to  speak,  or  till  the  service  was  over. 

At  this  interruption,  the  officers,  who  seemed  to  be 
always  on  hand,  took  him  away  and  put  him  in  a 
close  dirty  prison,  where  he  was  kept  till  night,  when 
he  was  brought  before  the  mayor,  aldermen,  and 
sheriff.  They  asked  why  he  had  disturbed  the  meet- 


23 

ing,  and  he  told  them  he  had  been  moved  of  the 
Lord  to  do  so.  He  was  sent  back  to  prison,  but  the 
head  sheriff  was  so  impressed  by  his  words  that  he 
sent  for  him  to  come  to  his  home.  As  George  Fox 
entered  the  door,  the  wife  of  the  sheriff  met  him  and 
said,  "  Salvation  is  come  to  our  house."  The  influ- 
ence of  his  teachings  extended  over  the  whole  family, 
and  he  afterwards  held  great  meetings  in  Notting- 
ham. Such  a  change  was  wrought  in  the  husband 
and  father  that,  remembering  he  had  wronged  a 
woman  with  whom  he  had  traded,  he  sent  for  her,  ac- 
knowledged the  wrong,  and  made  restitution.  The 
next  market-day  he  said  to  George  Fox,  "  I  must  go 
into  the  market-place  and  preach  repentance  to  the 
people,"  which  he  accordingly  did. 

The  magistrates,  feeling  afraid  of  George  Fox's 
influence,  took  him  from  the  house  of  the  friendly 
sheriff  and  sent  him  back  to  prison.  But  he  had 
won  warm  friends  in  Nottingham,  and  at  the  next 
assizes,  or  session  of  the  court,  one  of  them  came  and 
offered  to  be  bound  for  him,  or  even  to  give  his  life, 
if  the  young  preacher  could  be  released.  George 
Fox  makes  this  simple  record  in  his  journal,  "  The 
Lord's  power  is  very  great."  After  a-  time  he  was 
released  from  prison,  and  left  Nottingham  with  a 
fame  of  the  power  of  his  ministry  attending  him 
which  caused  many  to  come  to  him  for  help,  even 
from  bodily  infirmity. 

He  soon,  however,  had  occasion  to  prove  the  truth 
that  the  disciple  is  not  above  his  Master.  Being  one 
day  in  a  meeting-house  at  Mansfield- Woodhouse,  he 
attempted  to  speak  to  the  minister  and  people,  but 


24 

they  fell  upon  him  in  great  rage,  beating  him  with 
their  Bibles,  and  everything  they  could  lay  hands  on. 
Nearly  smothered  and  sadly  bruised,  he  was*  finally 
pulled  out  of  the  crowd  and  set  in  the  stocks  for 
some  time.  He  was  at  last  brought  before  the  mag- 
istrate, who,  seeing  his  pitiful  condition,  set  him  at 
liberty ;  but  the  people  were  so  bitter  against  him 
that  they  followed  him  out  of  the  town,  throwing 
stones  at  him.  Scarcely  able  to  move,  he  contrived 
to  reach  a  house  about  a  mile  distant,  where  he  was 
kindly  received  and  cared  for,  and  says,  "  The  Lord's 
power  soon  healed  me  again."  Even  on  this  stormy 
occasion  he  rejoiced,  for  "  some  people  were  con- 
vinced of  the  Lord's  truth,  and  turned  to  His  teach- 
ings." 

But  now  he  was  to  learn  that 

"  They  also  serve,  who  only  stand  and  wait," 

for  the  next  year  of  his  life  was  spent  in  the  jail  afc 
Derby.  He  attended  a  lecture  in  the  city  of  Derby, 
on  the  30th  of  Tenth  Month,  1650,  and,  after  the 
services  were  over,  spoke  to  the  company  assembled. 
They  quietly  listened,  but  after  he  had  finished,  an 
officer  told  him  he  must  come  before  the  magistrates. 
For  eight  hours  they  were  questioning  him  about 
his  doctrines,  apparently  unable  to  decide  what  to  do 
with  him.  He  says,  "  They  asked  me  if  I  had  no 
sin."  "  Christ  my  Saviour  has  taken  away  my  sin, 
and  in  Him  is  no  sin,"  was  the  reply.  "  How  we 
knew  that  Christ  did  abide  in  us  ? "  "  By  His 
Spirit  which  He  has  given  us."  They  temptingly 
asked  if  any  of  us  was  Christ.  I  answered,  "  Nay,  we 


25 

are  nothing,  Christ  is  all."  Weary  with  examining 
him,  they  finally  committed  him  and  one  other  who 
was  with  him  to  the  House  of  Correction  for  six 
months. 

The  hopelessness  of  being  delivered  from  sin  in  this 
life  was  the  theme  of  professors  of  religion  then,  as  it 
often  is  now,  and  the  magistrates  of  Derby,  failing  to 
apprehend  the  only  source  of  strength,  the  power  of 
a  living  and  ever-present  Saviour  manifested  in  the 
nothingness  of  man,  considered  him  as  blaspheming 
instead  of  glorifying  Christ. 

Though  in  his  prison  opportunities  for  preaching 
Christ  were  circumscribed,  he  could  write  for  his 
Master,  and  many  missives  went  out  to  the  justices, 
priests,  and  mayors,  warning  them  against  oppress- 
ing the  poor,  or  imposing  false  oaths. 

The  keeper  of  the  prison  was  at  first  greatly  in- 
censed against  him,  but  one  day  came  to  him  trem- 
bling, as  the  jailer  came  to  Paul  and  Silas,  saying  he 
had  been  plagued,  and  his  house  had  been  plagued  for 
his  sake.  He  remained  all  night  with  his  prisoner,  and 
unburdened  his  heart  to  him,  confessing  that  he  had 
done  wrong  in  restraining  George  Fox  from  preach- 
ing, for  his  words  were  true.  Next  morning  he  went 
to  the  justices  and  told  them  his  house  was  plagued 
for  the  sake  of  this  innocent  prisoner,  to  which  one  of 
them  replied  that  the  plagues  were  on  them,  too,  for 
keeping  him.  This  was  Justice  Bennet,  who  was  the 
first  to  give  the  name  of  Quaker  to  this  sect,  because 
George  Fox  bade  them  tremble  at  the  word  of  the 
Lord. 

Anxious  to  be  delivered  from  their  troublesome 
2 


26 

prisoner,  they  gave  him  leave  to  walk  a  mile  every 
day,  hoping  he  would  walk  away.  Secure  in  his  in- 
nocency,  George  Fox  would  not  help  them  out  of 
their  dilemma,  and  bade  them  measure  a  mile  for 
him  that  he  might  keep  within  bounds. 

Like  Paul  and  Silas,  he  could  sing  praises  even  in 
his  dungeon,  and  in  a  letter  to  "  Friends  and  other 
tender  people,"  we  find  these  expressions  :  "  O  you 
who  know  the  light,  walk  in  the  light.  For  there  is 
peace  in  resting  in  the  Lord  Jesus.  For  the  Lord 
who  created  all  and  gives  life  and  strength  to  all  is 
over  all  and  merciful  to  all.  So  to  Thee  be  all  the 
glory.  In  Thee  is  my  strength,  my  refreshment  and 
life,  my  joy  and  my  gladness,  my  rejoicing  and  glory- 
ing forevermore." 

A  soldier  in  Derby,  desiring  knowledge  of  the 
true  way,  came  to  him,  and  George  was  enabled  to 
preach  Jesus  with  such  power  that  the  soldier  went 
away  declaring  his  colonel  was  "  blind,  to  cast  the 
servant  of  the  Lord  into  prison."  This  enraged  the 
colonel,  and  the  next  year  at  the  Worcester  fight  he 
endeavored  to  put  the  man  in  an  exposed  position. 
However,  the  soldier  escaped  unharmed,  and  his  time 
of  service  having  expired,  being  convinced  of  the  evil 
of  war,  he  left  the  army. 

The  youth,  as  George  Fox  was  often  called,  is  next 
placed  in  rather  an  anomalous  situation.  When  the 
time  of  his  commitment  had  nearly  expired  a  call 
was  made  for  more  soldiers.  Those  who  had  been 
stationed  at  the  north  had  frequently  heard  George 
Fox,  and  were  desirous  of  having  him  for  their  cap- 
tain. He  was  accordingly  brought  before  the  com- 


27 

missioners  and  soldiers  in  the  market-place,  and 
offered  the  position.  He  declined,  saying  he  lived  in 
that  life  and  power  that  took  away  all  occasion  for 
wars.  Thinking  he  but  complimented  them,  they  re- 
newed their  offer  with  many  flattering  words.  Our 
sturdy  friend  was  not  to  be  overcome  in  that  way, 
and  positively  declined.  This  excited  their  rage,  and 
the  jailer  was  commissioned  to  take  him  to  the  dun- 
geon for  rogues  and  felons.  Here  in  a  dirty,  close 
place,  with  thirty  felons,  he  was  kept  for  another  six 
months,  his  only  liberty  being  a  walk  in  the  garden 
at  times.  Many  thought  he  would  never  live  to  come 
out,  but  he  felt  there  was  more  service  for  him  to 
perform,  and  quietly  waited  the  Lord's  time. 

He  was  not  so  much  occupied  with  his  own  priva- 
tions as  to  for  getothers,  and  wrote  earnestly  to  the 
judges  and  magistrates  on  the  subject  of  the  punish- 
ment of  death  for  trifling  offenses,  and  the  great  harm 
ensuing  from  the  practice  of  keeping  prisoners  so  long 
in  jail,  where  they  learned  wickedness  one  of  another. 
One  young  woman  was  imprisoned  for  stealing  money 
from  her  master.  On  her  trial  George  Fox  tried  to 
influence  both  judge  and  jury  to  mercy,  but  without 
effect.  She  was  condemned  and  led  out  to  execution, 
but  at  the  last  moment  was  reprieved.  She  was 
brought  back  to  prison,  and  soon  afterward,  repent- 
ing the  errors  of  her  past  life,  became  a  Christian. 

The  uneasiness  of  the  magistrates  increased  at  hav- 
ing so  wrongly  imprisoned  George  Fox,  but  they 
could  not  tell  what  to  do  with  him.  Like  the  apos- 
tles of  old,  he  would  not  leave  his  prison  until  they 
had  set  him  free  ;  and  at  last,  in  the  beginning  of  the 


28 

winter  of  1651,  they  turned  him  out  of  the  jail,  and 
sent  him  on  his  way. 

Traveling  on  as  before  in  the  work  of  the  Lord, 
he  came  to  Balby  and  Wakefield,  where  James  Nay- 
lor,  Richard  Farnsworth,  William  Dewsbury,  and 
others  were  convinced  of  the  truth,  and  became  his 
fellow-laborers.  We  shall  meet  some  of  these  again 
in  future  years. 

Pursuing  his  way  through  Yorkshire,  preaching  as 
he  went,  we  hear  of  him  in  different  places :  at  one 
time  in  the  great  minster  at  York,  where  the  people 
threw  him  down  the  steps  and  trampled  upon  him ; 
again,  holding  meetings  in  large  houses  that  were 
freely  offered,  because  he  felt  it  his  duty  to  show  that 
the  steeple-house  was  not  the  only  place  where  God 
would  meet  with  His  people  :  then,  on  a  haycock, 
with  a  crowd  around  him  anxious  to  hear  him,  he  sat 
in  silence  for  some  hours,  to  show  that  words  alone 
would  not  bring  a  blessing ;  again,  amid  a  company 
of  Banters,  directing  them  to  the.  inward  Teacher, 
Christ  Jesus  their  Saviour ;  and  everywhere,  the  Lord 
was  with  His  servant,  and  some  ministers  and  justices, 
as  well  as  many  of  the  common  people,  were  convinced 
of  the  truth  he  proclaimed. 

One  night  he  reached  Patrington,  and  warned  the 
people  to  repent  and  turn  to  the  Lord.  Here  his  faith 
was  tested,  for  on  seeking  lodging  at  an  inn  none 
would  receive  him,  neither  would  any  one  sell  him 
anything  to  eat.  He  went  out  of  the  town,  took  a 
little  water  from  a  ditch,  and  sat  under  a  furze  bush 
till  the  break  of  day.  As  he  started  in  the  morning 
on  his  journey,  a  man  with  a  pike  staff  went  along 


29 

with  him  three  miles  to  the  next  town,  where  he  called 
out  the  constables,  and  roused  the  people  before 
sunrise.  Nothing  daunted,  the  youthful  evangelist 
preached  the  everlasting  truth  to  them  all,  and  ex- 
horted them  to  repent.  They  seized  him  and  took 
him  back  to  Patrington,  a  crowd  of  noisy  men  with 
pikes,  staves,  and  halberds  guarding  this  one  un- 
armed man,  who  had  eaten  nothing  the  day  previous 
and  was  weary  with  the  night's  exposure.  While  the 
minister  and  people  were  counseling  what  to  do  with 
him,  a  kind-hearted  man  called  him  into  his  house 
and  gave  him  some  bread  and  milk ;  after  which  he 
was  taken  nine  miles  farther  on  to  a  justice,  who,  on 
examining  him,  said  he  was  no  vagrant,  and  set  him 
at  liberty.  He  went  back  again  to  Patrington,  and 
declared  the  truth,  and  this  time  many  received  his 
message,  and  a  meeting  was  soon  established  there. 

He  was  urged  by  the  friendly  justices  whom  he 
had  met  to  make  complaint  of  any  who  molested  him  ; 
but  he  says,  "  I  was  not  at  liberty  to  tell  anything  of 
that  kind,  but  was  to  forgive  all." 

In  pursuit  of  his  evangelistic  mission  he  traveled 
through  the  year  1652,  calling  at  the  houses  of  great 
men,  exhorting  them  to  repent,  sometimes  lovingly 
received,  sometimes  slighted ;  sitting  under  a  hay- 
stack one  night,  weary  and  footsore  with  traveling, 
and  the  next  kindly  sheltered  by  those  who  loved  the 
truth.  But  as  he  himself  says,  "  Good  report  or  bad 
report  was  nothing  to  me,  the  one  did  not  lift  me  up 
nor  the  other  cast  me  down.  Praised  be  the  Lord." 

He  was  now  frequently  joined  by  those  who  had 
been  convinced  by  his  teachings  in  some  of  his  earlier 


30 

visits,  whose  sympathy  and  assistance  comforted  him 
greatly.  Passing  into  the  West  Riding  of  Yorkshire, 
though  there  was  much  opposition  to  him,  he  found 
many  among  the  learned  and  powerful  who  were 
obliged  to  confess  that  they  believed  his  principles 
must  go  over  the  whole  world.  George  Fox  himself 
says,  "  The  Lord  told  me,  if  but  one  man  or  woman 
were  raised  up  by  His  power  to  stand  and  live  in  the 
same  spirit  that  the  apostles  and  prophets  were  in, 
that  one  would  shake  the  country  for  ten  miles  round." 
Hence  his  earnestness  in  calling  the  people  to  follow 
the  dictates  of  that  inward  Teacher,  the  sure  and 
unerring  Guide  of  all  the  Lord's  humble  children. 

Many  foolish  stories  were  circulated  about  him, 
that  he  rode  on  a  great  black  horse,  and  would  be 
seen  in  one  county  upon  it  in  one  hour  and  at  the 
same  time  in  another  county  sixty  miles  off,  and  that 
he  carried  bottles  of  which  he  made  every  one  drink 
that  followed  him,  thus  bewitching  them.  As  he 
traveled  on  foot  and  had  no  horse,  these  stories  grad- 
ually died  out. 

He  was  now  in  a  mountainous,  barren  region  where 
there  were  few  roads,  and  where  the  inhabitants  for 
many  years  had  pursued  the  even  tenor  of  their  way 
little  affected  by  the  events  in  the  other  parts  of 
the  country.  This  district  was  destined  to  become  a 
stronghold  of  Quakerism,  the  truth  falling  simply  on 
the  untutored  residents,  who  were  untrammeled  by 
educational  or  conventional  forms. 

Coming  to  a  great  hill,  Pendle  Hill,  he  ascended 
to  the  top  with  difficulty,  and  saw  the  extensive  pros- 
pect before  him.  Not  with  the  eye  of  an  artist  did 


31 

he  scan  the  scenery,  but  with  the  rejoicing  of  a 
Christian  warrior,  he  says,  "  The  Lord  let  me  see  in 
what  places  He  had  a  great  people  to  be  gathered." 
"  A  great  people  in  white  raiment,  by  a  river  side, 
coining  to  the  Lord,"  was  a  comforting  vision  to  him, 
and  into  the  fields  white  unto  harvest  he  joyfully 
thrust  his  sickle. 

Gathering  some  fern  and  bracken  for  a  bed,  his 
first  night  was  spent  on  an  open  common,  and  he 
then  went  on  to  the  vicinity  of  Sedburgh,  where  he 
had  seen  the  great  company  coming  to  the  Lord. 
Here  he  found  many  who,  dissatisfied  with  the  es- 
tablished religion,  had  withdrawn  from  public  wor- 
ship. These  gladly  received  his  teachings,  and  a 
large  meeting  of  Friends  was  established  there. 

A  great  fair  to  be  held  in  Sedburgh,  drawing  to- 
gether the  population  of  a  district  of  three  hundred 
miles,  afforded  an  opportunity  not  to  be  missed. 
Going  up  and  down  in  the  motley  crowd  he  declared 
the  day  of  the  Lord,  and,  exciting  much  attention, 
was  urged  to  go  into  the  large  church  near  by  to 
preach  to  the  people,  but  refused.  Two  large  yew- 
trees  grew  in  the  church-yard,  under  which,  seventy 
years  before,  one  of  the  earlier  Puritan  ministers  had 
preached,  after  he  had  been  turned  out  of  his  church 
for  non-conformity.  Under  these  venerable  trees, 
mounted  on  a  bench,  another  non-conformist  now 
stood,  preaching  for  hours  the  word  of  life.  Some 
said  he  was  mad,  and  some  received  the  truth  with 
joy  and  became  his  helpers  in  the  gospel. 

In  a  dreary  region  about  five  miles  distant,  where 
nothing  was  to  be  seen  but  barren  moorlands,  and 


32 

scarcely  a  human  habitation,  stood  a  small  Episcopal 
chapel.  Adjoining  this  building  was  a  large  rock, 
with  a  spring  of  water  at  its  foot.  Refreshing  him- 
self at  the  spring,  this  earnest  laborer  mounted  the 
rock,  and  for  three  hours  preached  to  the  thousand 
people  who  had  followed  him  into  this  desert  place. 
To  many  that  day  the  desert  blossomed  as  the  rose, 
as  they  eagerly  embraced  the  glorious  truths  of  the 
gospel,  proclaimed  by  one  who  could  testify  that 
Christ  Jesus  was  all  in  all  to  those  who  would  re- 
ceive him.  Several  of  the  most  remarkable  minis- 
ters among  the  early  Friends  came  from  this  neigh- 
borhood :  Francis  Howgill,  Edward  Burrough,  George 
Whitfield,  and  others,  who  faithfully  served  their 
Master,  even  unto  death. 


CHAPTER  III. 

THE  winter  of  1652  opens  a  new  era  in  the  life  of 
our  young  champion  for  truth,  and  the  scene  changes 
from  a  bed  of  ferns  and  bracken,  with  the  starry  heav- 
ens for  his  canopy,  to  a  stately  hall  in  Lancashire,  the 
ancestral  home  of  Thomas  Fell,  a  noted  barrister  of 
Cromwell's  court. 

Having  risen  rapidly  to  place  and  power,  Judge 
Fell  at  last  became  dissatisfied  with  the  administra- 
tion of  government,  and  returned  to  the  practice  of  his 
profession  and  to  his  home  at  S  warthmore  Hall.  This 
commodious  house  was  built  in  the  Elizabethan  style, 
with  a  spacious  hall,  rich  oak  panelings,  and  oi'iel 
windows.  Possessing  ample  means,  both  Thomas 
Fell  and  his  wife  loved  hospitality,  and  the  doors  of 
their  home  were  open  to  all,  especially  to  the  min- 
isters of  the  gospel.  Margaret  Fell  was  a  descend- 
ant of  Anne  Askew,  who  laid  down  her  life  for  the 
sake  of  her  religion  in  the  reign  of  Henry  the  Eighth. 
She  evinced  the  same  desire  to  know  the  truth  that 
had  marked  her  martyr  ancestor,  but  thus  far  had 
not  found  rest.  She  says  of  herself,  "  I  was  seek- 
ing and  inquiring  about  twenty  years." 

George  Fox  came  to  Ulverstone  in  his  journeyings, 
and  as  Swarthmore  Hall  was  only  a  mile  distant  one 
of  his  friends  brought  him  there  to  spend  the  night. 
Judge  Fell  was  absent  in  Wales,  but  he  was  courte- 

2* 


34 

ously  received  by  the  lady  of  the  house  who  had  heard 
of  this  singular  reformer  of  Fenny  Drayton,  and  de- 
sired much  to  see  one  of  whom  so  many  contradictory 
reports  were  in  circulation.  The  minister  of  Ulver- 
stone,  William  Lampits,  was  there  also,  and  in  the 
conversation  which  ensued  Margaret  Fell  was  obliged 
to  confess  that  the  views  advanced  by  George  Fox 
were  true.  ' 

Next  day  was  Fast  Day,  and  she  asked  her  guest  to 
go  to  church  with  them,  but  received  the  reply,  "  I 
must  do  as  I  am  ordered  by  the  Lord."  While  walk- 
ing in  the  fields  he  felt  it  was  right  to  join  them,  and 
going  into  the  meeting-house  found  the  congregation 
singing.  As  the  close  of  the  hymn  he  stepped  for- 
ward, mounted  a  bench,  and  asked  permission  to  speak 
to  the  assembly.  This  was  granted,  and  he  spoke 
with  much  power  on  the  necessity  of  a  spiritual  life, 
"  that  he  is  not  a  Jew  who  is  one  outwardly,  but  he 
is  a  Jew  who  is  one  inwardly,  whose  praise  is  not  of 
men,  but  of  God."  Margaret  Fell  had  never  heard 
such  teaching,  and  rising  up  in  her  pew,  she  leaned 
forward  fearing  to  lose  a  word. 

Justice  Sawry  called  out,  "  Take  him  away."  But 
a  gentle,  firm  voice  came  from  the  judge's  pew,  query- 
ing if  this  stranger  had  not  as  much  right  to  speak 
in  this  place  as  others  to  whom  permission  had  been 
granted.  This  settled  the  point ;  and  the  preacher 
went  on  explaining  the  Scriptures  to  them,  directing 
them  to  Christ,  the  Light  of  the  world  ;  till  Margaret 
Fell,  bursting  into  tears,  cried  out  in  her  heart,  "  We 
are  all  thieves,  we  have  taken  the  Scriptures  in  words, 
and  known  nothing  of  them  in  ourselves." 


35 

They  returned  to  the  Hall,  and  many  of  the  serv- 
ants were  convinced  of  the  truth  of  the  new  doctrine. 
Their  mistress,  however,  was  under  a  cloud.  Her  hus- 
band was  from  home ;  she  knew  not  how  he  would 
like  this  new  teaching,  and  yet  in  her  inmost  soul  she 
saw  it  was  the  truth,  and  could  not  deny  it.  But 
courage  was  given  her  as  to  Annie  Askew  of  old,  and 
embracing  the  truth  in  the  love  of  it,  she  cast  her 
burden  on  the  Lord,  and  calmly  waited  her  husband's 
return. 

Great  was  the  surprise  of  Judge  Fell  to  hear,  as  he 
came  near  his  home  two  weeks  afterwards,  that  a 
great  disaster  had  befallen  his  family ;  that  there  were 
witches  there,  and  if  he  did  not  send  them  away  the 
country  would  be  undone.  Such  was  the  story  told 
him  by  Justice  Sawry  and  others,  who  crossed  the 
sands  of  Levan  on  purpose  to  meet  him  and  preju- 
dice his  mind  against  these  new  teachers.  The  judge 
came  home  greatly  offended  with  his  wife,  who  had 
heretofore  proved  worthy  of  his  trust  and  confidence. 

James  Naylor  and  Richard  Farnsworth  were  at  the 
Hall,  and  entered  into  conversation  with  him,  in  which 
they  displayed  so  much  wisdom  and  condescension 
that  the  anger  of  the  judge  cooled  down.  George 
Fox  came  that  evening,  and  had  a  long  conversation 
with  them,  showing  that  Christ  was  the  teacher  of 
His  people  and  their  Saviour.  The  judge  was  satis- 
fied there  was  no  danger  from  the  witchcraft  against 
which  he  had  been  warned,  and  next  morning,  when 
the  minister  Lampits  came,  he  could  make  no  impres- 
sion on  the  mind  of  his  former  patron. 

On  the  contrary,  when  the  question  was  raised  as 


36 

to  where  the  new  converts  should  meet  to  worship 
God,  the  judge  offered  them  a  room  in  his  house.  The 
great  dining-hall,  which  had  so  often  resounded  with 
the  revelry  and  mirth  of  banqueting  parties,  was  now 
converted  into  a  place  of  worship,  and  was  used  for 
that  purpose  till  the  year  1690,  when  a  meeting-house 
was  built  near  Swarthmore,  by  order  of  George  Fox, 
and  at  his  expense.  So  thoroughly  had  the  whole 
family  embraced  the  new  opinions,  that  the  next  First 
Day  Judge  Fell  and  his  clerk  and  groom  were  the 
only  attenders  on  the  ministry  of  Priest  Lampits. 

The  doctrines  embraced  by  Margaret  Fell  and  those 
who  gathered  together  in  the  dining-hall  at  Swarth- 
more may  be  expressed  in  her  own  words.  Speaking 
of  the  light  of  Christ,  she  says :  "  As  we  waited  in 
it,  and  dwelt  in  it,  we  came  to  witness  a  washing  and 
cleansing  by  the  blood  of  Jesus.  Then  we  became  very 
zealous  for  God  and  for  His  truth,  and  for  the  preser- 
vation of  His  people  in  the  truth.  Our  hearts  be- 
came tender,  and  we  had  pity  for  all  people's  souls 
that  remained  in  darkness." 

The  idea  of  the  immediate  teaching  of  the  Holy 
Spirit,  and  the  stand  taken  by  George  Fox  against 
the  institution  of  a  human  priesthood  and  its  tithes, 
excited  great  opposition  among  the  clergy,  many  of 
whom  had  embraced  the  office  for  the  sake  of  its 
emoluments,  and  failed  to  manifest  the  fruits  of  the 
Spirit  of  God  in  their  lives.  Those  in  Lancashire 
were  aroused  by  this  bold  reformer,  who  so  fear- 
lessly uttered  the  truths  of  the  gospel,  though  they 
were  unable  to  answer  his  assertions. 

At  one  time,  meeting  a  company  of  ministers  at 


37 

Swarthmore  Hall,  George  Fox  asked  whether  any  of 
them  could  say  he  had  the  word  of  the  Lord  to  go 
and  speak  to  such  or  such  a  people.  None  dared  say 
he  had  ;  and  Thomas  Taylor,  an  old  man,  confessed 
before  Judge  Fell  that  he  never  heard  the  voice  of 
God  sending  him  to  any  people.  This  confirmed 
Judge  Fell  in  his  persuasion  that  these  ministers 
were  wrong  ;  and  he  finally  gave  up  the  attendance  on 
their  preaching,  though  he  never  joined  the  Friends. 
Thomas  Taylor,  convinced  of  his  error,  came  to  Jesus 
like  a  little  child,  and,  receiving  pardon  and  accept- 
ance, straightway  began  to  preach  Him  in  sincerity. 
The  next  day  after  this  interview,  George  Fox  says 
of  him,  "  The  Lord  opened  Thomas  Taylor's  mouth 
so  that  he  declared  amongst  them  how  he  had  been 
before  he  was  convinced,  and  showed  how  the  priests 
were  out  of  the  way."  He  joined  Friends,  refused 
any  longer  to  receive  pay  for  preaching,  and  during 
the  remainder  of  his  life,  though  suffering  much  op- 
position, faithfully  served  the  Lord  Jesus. 

The  anger  and  rage  of  the  ministers  were  aroused 
by  this  secession  from  their  ranks,  and  the  evident 
growth  of  the  despised  Quakers.  They  excited  the 
people  to  cruelty,  and  at  many  meetings  George  Fox 
and  his  fellow-laborers  were  beaten,  stoned,  and  other- 
wise maltreated.  But  notwithstanding  a  prophecy, 
that  within  half  a  year  they  would  all  be  put  down, 
Sewell  tells  us  that  "  it  fared  with  those  people  as 
with  trees  which  grow  best  when  most  lopped." 

"  As  by  the  lopping  axe,  the  sturdyoak 
Improves  her  shade,  and  thrives  beneath  the  stroke, 
Tho'  present  cross  and  wounds  severe  she  feel, 
She  draws  fresh  vigor  from  the  invading  steel." 


88 

Judge  Fell  urged  George  Fox  to  make  complaint 
against  his  persecutors,  but  he  refused  to  do  so,  pre- 
ferring to  leave  the  matter  to  the  Lord,  and  thankfully 
makes  this  entry  in  his  Journal :  "  The  Lord's  blessed 
power  which  is  over  all  carried  me  over  this  exercise, 
gave  dominion  over  His  enemies  and  enabled  me  to 
go  on  in  His  glorious  work  and  service  for  His  great 
name's  sake.  For  though  the  beast  makes  war  upon 
the  saints,  yet  the  Lamb  has  got  and  will  get  the  vic- 
tory." 

The  early  part  of  the  year  1653  witnessed  great 
changes  in  England.  Oliver  Cromwell,  desirous  of 
the  supreme  power,  was  gradually  bringing  matters 
to  that  issue ;  and  perceiving  a  disposition  on  the 
part  of  some  in  the  Parliament  to  prevent  this,  sum- 
marily dismissed  them  after  a  sitting  of  thirteen 
years.  Differing  from  the  Protector,  who  was  en- 
deavoring to  advance  his  own  purposes,  George  Fox, 
as  a  single-hearted  servant  of  the  Lord,  was  laboring 
earnestly  for  the  spread  of  the  Redeemer's  kingdom, 
unmindful  of  himself. 

In  Carlisle  a  stir  was  created  by  his  coming,  and 
the  people  thronged  into  the  church  in  such  numbers 
that  George  Fox  could  scarcely  find  entrance.  There 
he  spoke  for  three  hours.  "  I  declared  to  them,"  he 
says,  "  that  every  one  that  cometh  into  the  world, 
was  enlightened  by  Christ  the  Life,  by  which  light 
they  might  see  their  sins,  and  Christ  who  was  come  to 
save  them  from  their  sins,  and  died  for  them  ;  and  if 
they  come  to  walk  in  this  light  they  might  see  Christ 
to  be  the  author  of  their  faith  and  the  finisher 
thereof  ;  their  Shepherd  to  feed  them,  their  Priest  to 


39 

teach  them,  their  great  Prophet  to  open  divine  mys- 
teries to  them  and  to  be  always  present  with  them." 
Many,  he  tells  us,  were  convinced  that  day,  and  re- 
ceived the  Lord  Jesus  Christ  and  His  free  salvation. 

From  the  Abbey,  with  its  attentive  crowd  of  list- 
eners, he  went  to  the  castle,  where  the  soldiers,  as- 
sembled by  the  beat  of  the  drum,  received  his  mes- 
sage gladly.  At  the  market-cross  he  preached  that 
the  day  of  the  Lord  was  coming,  that  men  should  put 
away  all  cheating,  and  speak  the  truth  one  to  another. 
The  magistrates  and  their  wives  were  very  bitter,  and 
sent  the  sergeants  to  arrest*him,  but  the  crowd  around 
was  so  great  they  could  not  reach  him. 

The  next  First  Day,  however,  after  speaking  in  the 
church  with  so  much  power  that  the  people  shook  and 
trembled,  the  mob  assembled  and  began  to  throw 
stones  at  him.  The  governor  sent  some  soldiers  to 
bring  him  out  safely  ;  but  the  next  day  a  warrant 
was  issued  for  his  apprehension.  Hearing  of  this, 
George  Fox  went  to  the  hall,  and  had  much  conver- 
sation with  the  magistrates.  There  were  many  false 
statements  made  against  him,  and  he  was  finally  com- 
mitted to  prison,  as  a  blasphemer,  a  heretic,  and  a 
seducer. 

When  brought  thither  the  jailer  manifested  much 
civility  at  first,  thinking  to  receive  money  from  George 
Fox  for  his  extra  comforts.  On  finding  he  had  noth- 
ing to  expect,  his  behavior  changed.  George  Fox  was 
put  in  a  room  with  no  bed,  and  three  soldiers  were  sta- 
tioned to  watch  him.  He  was  allowed  no  privacy  ;  and 
his  enemies,  the  ministers,  incensed  against  him  be- 
cause he  taught  the  freeness  of  the  gospel,  came  at  all 


40 

times  to  revile  and  abuse  him.  So  general  was  the 
idea  that  he  was  to  be  hung  that  many,  even  ladies  of 
rank,  came  from  curiosity  to  see  the  man  who  was  to 
die.  The  judge  and  sheriffs  dared  not  bring  him  to 
trial,  owing  to  some  error  in  the  indictment,  but  left 
him  to  the  malice  of  his  enemies. 

He  was  finally  put  down  in  the  dungeon  among  a 
wicked  crew  of  thieves  and  murderers,  under  a  very 
cruel  jailer,  who  often  beat  him  with  a  great  cudgel. 
"  While  he  struck  me,  I  was  made  to  sing  in  the 
Lord's  power  ;  then  he  fetched  a  fiddler  and  set  him 
to  play,  thinking  to  vex  me  thereby,"  but  George 
Fox  with  his  singing  drowned  the  noise  of  the  fiddler, 
and  made  his  persecutors  go  on  their  way. 

Among  those  who  came  to  see  him  was  Jam  es  Par- 
nell,  a  boy  of  sixteen,  who  was  so  impressed  by  his 
teaching  that  he  became  a  Friend,  as  the  members 
of  the  new  society  began  to  be  called.  Discarded  by 
his  relatives,  who  had  given  him  a  liberal  education, 
and  persecuted  for  his  religion,  he  bore  it  all  with 
much  patience.  Not  by  long  serving  however,  was  he 
to  honor  his  Lord,  for  in  the  nineteenth  year  of  his 
age  he  was  imprisoned  in  Colchester  Castle,  and  suf- 
fered such  hardships  as  caused  his  death. 

He  was  put  by  the  cruel  jailer  into  a  hole  in  the 
wall,  called  the  oven,  so  high  from  the  ground  that 
he  had  to  reach  it  by  a  ladder,  which  being  six  feet 
too  short,  he  was  obliged  to  pull  himself  up  to  the 
hole  by  a  rope.  His  inhuman  jailer  refused  to  allow 
him  to  raise  his  food  by  a  cord  and  basket ;  and  be- 
numbed by  the  confined  position  in  which  he  was 
obliged  to  sit,  it  was  with  much  difficulty  he  could  go 


41 

up  and  down  for  his  meals.  One  day,  going  up  with 
his  food  in  his  hand,  he  caught  at  the  rope,  but  miss- 
ing it,  fell  down  on  the  stones.  He  was  so  bruised 
and  wounded  by  the  fall  that  he  died  a  short  time 
after,  a  true  martyr  to  his  faith. 

The  Little  Parliament  summoned  by  Cromwell,  con- 
sisting mostly  of  members  of  his  own  choice,  heard 
that  at  Carlisle  a  young  man  was  imprisoned  who 
was  to  die  for  his  religion.  The  Parliament  caused 
a  letter  to  be  sent  down,  inquiring  into  it.  Two  of 
the  justices  who  were  friendly  to  George  Fox  also 
wrote  a  letter  to  the  magistrates,  condemning  their 
course,  and  the  prisoner,  from  his  dungeon,  sent  out  a 
stirring  appeal  to  all  who  denounced  him  to  come 
forth  and  make  good  their  accusations  against  him. 
The  governor  soon  after  came  to  the  prison,  and  find- 
ing such  a  noisome  place,  censured  the  magistrates  for 
allowing  this  treatment,  and  put  the  under  jailer,  who 
had  been  so  cruel,  into  the  same  prison.  Soon  after 
this  those  who  imprisoned  George  Fox,  being  some- 
what afraid  of  the  consequence  of  their  actions,  set 
him  at  liberty  and  he  resumed  his  labors. 

The  enemies  of  the  reviled  Quakers,  finding  their 
predictions  false  as  to  their  extinction,  now  began  to 
prophesy  they  would  soon  become  poor  and  charge- 
able to  their  respective  parishes.  This  failed  also, 
for  their  character  for  honesty  and  uprightness  was 
such  that  the  first  inquiry  in  any  place  was  for  a 
tradesman  who  was  a  Quaker.  The  cry  now  was 
altered,  and  they  said:  "  If  we  let  these  Quakers  alone 
they  will  take  the  trade  of  the  nation  out  of  our 
hands."  George  Fox  thus  records  his  prayer  for  the 


42 

new  converts  :  "  My  desire  is  that  the  Lord  God  may 
be  glorified  in  their  practicing  truth,  holiness,  godli- 
ness, and  righteousness  amongst  the  people  in  their 
lives  and  conversation." 

Many  meetings  being  established  in  the  north  of 
England,  a  large  band  of  workers  was  now  ready  to 
go  southward  and  carry  the  good  tidings.  About 
sixty  went,  two  by  two,  east  and  west  as  the  Lord 
directed,  and  their  loving  friend,  younger  than  some 
in  years  but  older  in  the  truth,  felt  constrained  to 
write  to  them  an  epistle  of  advice  and  counsel :  "  This 
is  the  word  of  the  Lord  God  to  you  all.  Friends, 
everywhere  scattered  abroad,  know  the  power  of  God 
in  one  another,  and  in  that  rejoice.  Believing  in  the 
light,  you  shall  not  abide  in  darkness,  but  shall  have 
the  light  of  life ;  and  come  every  one  to  witness  the 
light  that  shines  in  your  hearts,  which  will  give  you 
the  light  of  the  knowledge  of  the  glory  of  God,  in  the 
face  of  Jesus  Christ.  And  keep  your  meetings  every- 
where, being  guided  by  God,  that  you  may  see  the 
Lord  God  among  you." 

Among  his  relatives  in  Lancashire  he  had  many 
conflicts.  Nathaniel  Stevens,  the  minister  at  Dray- 
ton,  sent  for  him  to  come  there,  having  engaged  sev- 
eral other  ministers  to  be  present  at  the  discussion. 
Knowing  nothing  of  their  schemes  George  Fox  went, 
and  was  enabled  by  the  Lord  to  silence  all  their  dis- 
putations. His  father,  though  a  hearer  and  follower 
of  Stephens,  was  so  pleased  with  his  son,  that  he 
struck  his  cane  into  the  ground  and  said :  "  Truly  I 
see,  he  that  will  but  stand  to  the  truth,  it  will  carry 
him  out." 


43 

There  being  rumors  of  a  plot  against  Cromwell,  the 
soldiers  were  ordered  to  apprehend  all  doubtful  char- 
acters, and  at  one  of  the  meetings  George  Fox  was 
arrested.  Colonel  Hacker,  the  leader  of  the  band, 
told  him  he  might  go  home  if  he  would  hold  no  more 
meetings  ;  but  he  said  he  was  an  innocent  man,  and 
free  from  plots  ;  if  he  should  promise,  it  would  man- 
ifest he  was  guilty  of  something,  ending  with  the  dec- 
laration, he  should  go  to  meeting  if  the  Lord  ordered 
him.  "  Well  then,"  said  Colonel  Hacker,  "  I  will 
send  you  to  my  Lord  Protector  by  Captain  Drury." 
Arrangements  were  accordingly  made  to  send  him  to 
London  ;  but  before  leaving,  George  Fox  asked  for  an 
interview  with  Colonel  Hacker,  and  kneeling  by  his 
bedside  besought  the  Lord  to  forgive  him,  telling  the 
colonel,  when  his  day  of  misery  and  trial  was  come 
upon  him,  to  remember  what  he  had  said  to  him. 

Afterwards,  when  Colonel  Hacker  was  in  prison  in 
London,  and  under  sentence  of  death  as  one  of  the 
judges  who  condemned  Chailes  I.,  he  told  Margaret 
Fell  he  remembered  what  he  had  done  against  the 
innocent,  and  was  troubled  by  it. 


CHAPTER  IV. 

THE  London  which  George  Fox  entered  in  1654 
would  scarcely  be  recognized  by  a  resident  of  the 
present  city.  It  was  surrounded  by  walls  whose 
foundations  were  laid  by  the  Romans,  and  could  only 
be  entered  through  embattled  gateways.  Within 
these  walls  was  a  labyrinth  of  narrow  lanes,  of  which 
Cheapside  and  Cornhill  were  the  most  conspicuous. 
The  upper  stories  of  the  houses  overhung  the  lower, 
so  that  acquaintances  could  shake  hands  from  the 
opposite  windows,  while  the  street  below  was  like  a 
covered  way.  There  was  no  provision  for  lighting 
the  streets  at  night,  and  the  different  classes  in  so- 
ciety jealously  maintained  the  distinction  of  rank. 
The  courtiers  had  an  exclusive  right  to  lanterns, 
merchants  and  lawyers  were  accompanied  by  boys 
with  links,  while  mechanics  and  other  artisans  must 
be  content  with  torches.  The  busy,  bustling  Strand 
was  the  connecting  link  between  London  and  West- 
minster, then  a  distinct  city,  and  instead  of  being 
crowded  with  stores,  as  at  the  present  day,  was  lined 
on  either  side  from  Temple  Bar  to  Charing  Cross 
with  the  houses  and  gardens  of  bishops  and  noble- 
men. 

During  Cromwell's  Protectorate  religion  was  the 
prominent  topic  of  the  day.  Knotty  points  of  doc- 
trine were  discussed  with  as  much  zest  as  the  state 


45     fc 

of  the  markets  is  now.  Outdoor  preaching  was  very 
common,  and  crowds  would  stand  patiently  three  or 
four  hours  at  a  time  to  listen  to  eminent  preachers. 
Of  one  of  these,  named  Howe,  it  is  recorded,  that  on 
a  fast  day  he  preached  for  seven  hours,  with  a  recess 
at  noon  for  refreshment.  Notwithstanding  the  length 
of  the  sermons,  these  meetings  were  not  very  helpful, 
and  there  was  a  strong  desire  among  many  to  see 
some  of  those  Quakers  who  had  arisen  in  the  north 
of  England,  and  of  whom  so  much  was  said. 

Isabel  Butten  came  to  London  early  in  the  year 
1654,  and  found  two  brothers  willing  to  open  their 
houses  for  all  who  wished  to  assemble  to  worship  in 
this  new  way.  These  were  the  first  meetings  of 
Friends  held  in  London.  Isabel  was  busy  one  First 
Day  evening  in  St.  Paul's  Church-yard,  circulating 
some  papers  written  by  George  Fox,  when  she  was 
arrested  for  Sabbath  breaking  and  carried  before  the 
Lord  Mayor.  He  committed  her  and  her  compan- 
ions to  Bridewell,  among  the  abandoned  and  guilty, 
thus  showing  the  fanatical  spirit  of  the  times. 

Among  the  sixty  ministers,  mentioned  in  a  former 
chapter  as  going  out  from  the  north  on  their  Mas- 
ter's service,  were  two,  very  different  in  age  and 
character,  but  who  were  united  in  their  zeal  for  the 
truth.  These  were  Francis  Howgill  and  Edward 
Burrough.  Both  came  from  Yorkshire,  and  their 
simple  appearance  and  provincial  dialect  did  not 
make  much  impression  at  first  upon  the  subtle  Lon- 
doners. Their  wisdom  and  zeal,  however,  produced 
great  effect;  and,  borne  up  by  a  strength  not  their 
own,  the  fruits  of  their  ministry  increased  to  such  an 


46 

extent  that  after  three  months  of  service  many  other 
meetings  were  established,  besides  the  two  in  the 
houses  of  the  brothers  Dring,  and  room  could  hardly 
be  found  for  the  numbers  who  assembled. 

At  last  a  large  meeting-place,  known  as  the  Bull 
and  Mouth,  which  would  hold  one  thousand,  was  ob- 
tained. Here,  amid  wrangling  and  contention,  some 
extolling  the  Quakers  and  some  accusing  them  of 
heresy,  Edward  Burrough,  the  younger  of  the  two 
evangelists,  would  take  his  stand  on  a  bench,  with  a 
Bible  in  his  hand,  and  speak  to  the  tumultuous  as- 
sembly before  him,  with  so  much  power  that  all  be- 
came calm  and  attentive. 

At  one  time  a  large  company  of  rude  journeymen 
and  apprentices  was  gathered  together  at  Moorfields 
to  witness  a  wrestling  match.  The  victor,  who  had 
overcome  many,  was  walking  about  the  ring,  chal- 
lenging others  to  fight  him.  Edward  Burrough, 
stepping  up  to  him,  spoke  a  few  words  in  a  calm, 
quiet  manner.  Then,  turning  to  the  spectators,  he 
called  upon  them  to  fight  the  good  fight  of  faith, 
whose  prize  was  not  the  wrestler's  honor  but  a  crown 
of  life  immortal.  The  sport  ceased,  and  at  the  end 
of  the  sermon  the  crowd  dispersed.  More  than  one 
acknowledged  afterwards  that  their  first  impressions 
of  good  had  been  received  that  day. 

Both  F.  Howgill  and  E.  Burrough  laid  down  their 
lives  for  their  religion,  —  the  former  in  Appleby  Jail, 
where  he  was  imprisoned  for  life  ;  Edward  Burrough 
in  Newgate.  After  ten  years  of  successful  ministry 
this  young  Boanerges,  as  he  was  called,  was  shut  up 
with  a  hundred  others  in  such  close  quarters  that 


47 

many  died  of  jail  fever  ;  one  of  these  was  this  zealous 
evangelist,  at  the  age  of  twenty-eight. 

But  to  return  to  George  Fox.  Coming  as  a  pris- 
oner to  London,  his  caretaker  evidently  trusted  his 
honor,  for  he  was  lodged  at  the  Mermaid  near  Char- 
ing Cross  while  Captain  Drury  went  to  inform  the 
Protector  of  his  arrival.  Oliver  Cromwell  had  not 
as  much  fear  of  this  dangerous  prisoner  as  his  soldiers 
evinced,  for  he  simply  requiimed  that  George  Fox 
should  write  a  promise  to  abstain  from  taking  up 
weapons  against  the  Protector  or  his  government. 
Owning  no  Master  but  Christ,  George  Fox  wrote  to 
the  Protector  what  the  Lord  gave  him  to  write,  de- 
claring that  he  was  a  man  of  peace,  and  was  sent  of 
God  to  witness  against  all  violence,  and  to  bring  peo- 
ple from  the  causes  of  war  and  fighting  into  the  peace- 
able gospel. 

Feeling  curious  to  see  this  strange  man,  Cromwell 
sent  for  him  to  come  to  Whitehall.  The  interview 
was  different,  somewhat,  from  the  ordinary  routine 
of  court  ceremonial,  for  George  Fox  went  to  the  Pro- 
tector with  a  sense  of  the  responsibilities  of  his  posi- 
tion, and  exhorted  him  to  "  keep  in  the  fear  of  God, 
that  he  might  receive  wisdom,  and  order  all  things 
under  his  hands  to  God's  glory."  Congenial  as  they 
were  in  some  respects,  further  conversation  brought 
the  two  nearer  together,  and  at  parting  Oliver  Crom- 
well took  the  hand  of  the  sturdy  reformer,  saying : 
"  Come  again  to  my  house,  for  if  thou  and  I  were 
but  an  hour  or  a  day  together,  we  should  be  nearer 
one  to  another."  Cromwell  ordered  that  Fox  should 
be  conducted  to  the  great  hall  to  dine  with  the  gen- 


48 

tlemen  in  waiting  ;  but  this  honor  was  declined  by 
the  honest  Quaker :  "  Tell  the  Protector,"  said  he, 
"  I  will  not  eat  of  his  bread  or  drink  of  his  drink." 
When  he  heard  this,  Cromwell  said :  "  Now  I  see 
there  is  a  people  risen  and  come  up  that  I  cannot  win 
with  gifts,  honors,  offices,  or  places ;  but  all  other  sects 
and  people  I  can." 

Being  set  at  liberty,  George  Fox  went  back  to  his 
inn,  where  many  came  to  hold  converse  with  him  ; 
some  with  good  intent,  others  only  to  mock  and  re- 
vile ;  but  the  Lord  was  with  His  servant,  enabling 
him  to  preach  the  gospel  with  power.  He  held 
meetings  in  London  so  large  that  he  could  hardly  get 
to  and  from  them  for  the  crowds.  So  many  joined 
the  Friends  that  the  Presbyterians,  Baptists,  and 
Independents  were  greatly  disturbed.  Even  in  the 
Protector's  house  and  family  were  found  some  of  the 
despised  Quakers,  and  in  a  song  of  thanksgiving  the 
disciple  thus  extols  his  Master's  faithfulness :  — 

"  The  God  of  heaven  carried  me  over  all,  and  His 
blessed  power  went  over  all  the  nation,  insomuch 
that  many  Friends  about  this  time  were  moved  to  go 
up  and  down,  to  sound  forth  the  gospel  in  most  parts 
of  England  and  also  in  Scotland,  and  the  glory  of  the 
Lord  was  felt  over  all  to  His  everlasting  praise." 

Not  only  with  his  tongue,  but  with  his  pen,  did  this 
zealous  follower  of  the  Lord  call  the  world  to  the 
knowledge  of  the  truth.  To  those  who  professed  to 
be  Christians  he  writes  cautioning  against  an  outside 
show  of  religion,  and  exhorting  to  singleness  of  heart. 
His  address  "  To  such  as  follow  the  world's  fashions," 
draws  a  vivid  picture  of  a  fine  lady  and  gentleman  of 


49 

the  Commonwealth,  with  their  dress  vanities  and  pas- 
times. These  he  admonishes  to  leave  the  devil's  adorn- 
ing and  seek  the  ornament  of  a  meek  and  quiet  spirit, 
which  is,  with  the  Lord,  of  great  price. 

The  journey  ings  of  the  Friends  were  not  confined  to 
England,  but  some  were  sent  by  the  Lord  to  Holland 
and  Italy,  even  to  Rome  itself.  The  expenses  of 
their  journeys  of  course  were  heavy,  and  as  many  of 
those  who  embraced  these  principles  were  often  im- 
prisoned, their  families  required  care  and  assistance. 
Nobly  did  the  early  Friends  fulfill  their  duty  toward 
their  brethren,  dispensing  wisely,  as  good  stewards, 
the  gifts  bestowed  upon  them. 

Gerad  Croese,  a  Dutch  historian,  gives  this  character 
of  them  :  "  They  were  merciful,  liberal,  and  compas- 
sionate to  the  miserable  and  afflicted  in  body  or  mind  ; 
every  one  helped,  either  with  substance,  counsel,  or  as- 
sistance, as  his  capacity  allowed,  and  the  necessity  of 
his  neighbor  required  ;  so  that  none  wanted  for  any- 
thing." He  also  speaks  of  a  worthy  man,  who  hear- 
ing much  of  this  singular  people  came  to  England  on 
purpose  to  see  for  himself,  and  found,  like  the  Queen 
of  Sheba,  the  half  had  not  been  told  him.  He  soon 
joined  the  Society. 

The  oath  of  adjuration  against  King  Charles  came 
out  this  year,  and  as  Friends  refuse  all  oaths,  it  was 
used  by  the  envious  magistrates  as  a  snare  in  which 
to  catch  them.  Many  were  imprisoned  and  suffered 
cruel  hardships  for  their  faithfulness  in  refusing  to 
swear. 

George  Fox  addressed  a  letter  to  the  Protector, 
warning  him  of  the  injustice  of  casting  the  followers 


50 

of  Christ  into  prisons  for  obeying  His  commands.  But 
Oliver  Cromwell's  heart  was  not  as  tender  as  in  the 
days  when  the  earnest  appeal  of  G.  Fox  brought  tears 
to  his  eyes,  and  he  did  nothing  toward  alleviating  the 
sufferings  of  Friends. 

Notwithstanding  this,  one  of  the  early  writers  un- 
der date  Fifth  Month,  1655,  says,  "  Most  of  our  army 
are  scattered,  broken,  and  cast  into  prison.  The  work 
of  the  Lord  goes  on,  nevertheless.  We  have  five  or  six 
meetings  of  Friends  every  First  Day,  besides  two  great 
places  for  a  threshing-floor.  Many  are  coming  in, 
many  inquiring,  and  many  are  convinced  daily.  Glory 
and  honor  forever  be  to  the  Lord  !  " 

The  early  Friends  seem  to  have  soon  found  the  ne- 
cessity for  two  meetings,  one  for  those  who  had  em- 
braced their  principles,  and  others  more  public  for 
the  crowds  of  restless,  turbulent  inquirers. 

As  early  as  1652,  George  Fox,  in  one  of  his  epis- 
tles, gives  this  advice  :  "  And  when  there  are  any 
meetings  in  unbroken  places,  ye  that  go  to  minister 
to  the  world,  take  not  the  whole  meeting  of  Friends, 
but  let  them  keep  together  and  wait  in  their  own 
meeting  place.  And  let  three  or  four  or  six  that  are 
grown  up  and  are  strong  in  the  truth,  go  to  such  un- 
broken places  and  thresh  the  heathenish  nature." 

Leaving  the  work  in  London  to  some  of  his  fellow 
laborers,  George  Fox  with  Edward  Pyott  and  Will- 
iam Salt  traveled  through  the  southern  counties  of 
England.  On  coming  to  Cornwall  they  encountered 
opposition,  and  at  Market-Jew  the  magistrates  sent 
constables  to  arrest  them.  The  Friends  naturally 
asked  for  their  warrant,  and  as  they  could  show  none, 


51 

refused  to  go  with  them.  Edward  Pyott  afterward 
•went  to  the  mayor  and  aldermen,  representing  their 
unchristian  conduct  in  thus  attempting  to  stop  the 
Lord's  servants,  and  they  withdrew  their  sum- 
mons. 

Here  George  Fox  wrote  a  paper  of  Christian  coun- 
sel and  advice  to  the  seven  parishes  of  the  Land's  End, 
calling  them  to  Christ  and  warning  them  against  de- 
spising His  law.  In  their  journey  next  day,  one  of 
the  Friends  handed  a  copy  of  this  letter  to  a  man  who 
gave  the  paper  to  his  master,  Mayor  Ceely  of  St.  Ives. 
When  the  Friends  reached  that  town  they  stopped 
at  a  blacksmith's  to  have  one  of  the  horses  shod,  and 
George  Fox  went  down  to  the  seashore  for  a  walk. 
Great  was  his  surprise,  on  his  return,  to  find  the  town 
in  a  tumult,  and  that  his  companions  had  been  taken 
before  Mayor  Ceely.  No  one  interfered  with  him, 
but  he  would  not  leave  his  friends,  and  followed  them. 
The  obnoxious  paper  was  drawn  out,  and  he  was  asked 
if  he  would  own  it.  He  answered,  Yes.  The  oath  of 
abjuration  was  then  tendered  them,  but  they  could 
not  take  it.  George  Fox  handed  the  answer  he  al- 
ready had  given  to  the  Protector,  but  this  was  re- 
fused, and  they  put  under  the  care  of  a  body  of  sol- 
diers, to  be  taken  either  to  Pendennis  Castle  or  Laun- 
ceston  Jail. 

On  their  way,  like  Paul  of  old,  they  sought  oppor- 
tunities for  preaching  the  gospel,  and  at  Falmouth 
found  some  earnest  sober  people,  who  seemed  glad  to 
converse  with  them.  The  captain  of  the  soldiers  was 
not  very  well  disposed  toward  his  prisoners,  and 
George  Fox  was  obliged  to  send  for  the  constables  to 


52 

protect  them  against  his  insults.  The  constable  re- 
proved the  captain  and  his  band,  who  promised  to  be 
more  civil.  They  started  again  on  their  journey,  the 
prisoners  sowing  some  seed  at  Falmouth,  which  after- 
wards bore  fruit,  a  large  meeting  being  established 
there. 

Captain  Fox,  the  governor  of  Pendennis  Castle, 
being  from  home,  the  prisoners  were  conveyed  di- 
rectly to  Lancaster  Jail.  The  crimes  for  which  they 
were  charged  in  the  warrant  were  that  they  pre- 
tended to  be  Quakers,  had  spread  several  papers 
tending  to  the  disturbance  of  the  public  peace,  had 
no  pass  for  traveling  up  and  down  the  country,  and 
refused  the  oath  of  abjuration.  The  weakness  of 
the  charges  shows  the  determination  then  existing  to 
persecute  all  who  acknowledged  the  truth  of  Quaker- 
ism. 

Now  commenced  a  long  imprisonment  in  a  place 
where  there  were  no  Friends,  and  where  every  means 
were  used  to  render  their  condition  intolerable.  It  was 
nine  weeks  to  the  assizes,  and  during  this  time  many 
came  to  see  the  strange  men  who  said  thee  and  thou 
to  every  one,  and  would  not  take  off  their  hats  or  bow 
the  knee  to  any.  Curiosity  in  some  cases  gave  place 
to  sincere  esteem  and  respect,  as  the  simple,  earnest 
teachings  of  the  gospel  were  proclaimed,  and  the  truth 
they  heard  found  a  place  in  the  hearts  of  the  hearers. 

At  the  assizes,  many  came  from  far  and  near  to 
hear  the  trial  of  the  Quakers,  every  available  space  in 
the  court  room  was  filled,  and  people  thronged  the 
doors  and  windows.  It  was  with  difficulty  the  prison- 
ers could  be  brought  in.  As  they  entered  George  Fox 


53 

said,  "  Peace  be  amongst  you."  But  the  keeping 
on  of  their  hats  produced  anything  but  a  peaceful 
feeling  in  Judge  Glyn,  the  chief  justice,  who  angrily 
commanded  them  to  remove  them.  This  they  could 
not  consistently  do,  and  after  some  debate  they  were 
remanded  to  prison. 

Our  sturdy  reformer  asked  the  judge  to  show  him 
when  any  magistrate,  Jew  or  heathen,  from  Moses 
to  Daniel,  required  men  to  remove  their  hats  be- 
fore them.  Judge  Glyn  was  not  ready  with  an  an- 
swer then,  but  soon  afterwards  sending  for  the  pris- 
oners, asked  triumphantly :  "  Come,  where  had  they 
hats  from  Moses  to  Daniel  ?  I  have  you  fast  now  !  " 
Nothing  daunted,  George  Fox  quietly  answered: 
"  Thou  mayst  read  in  the  third  of  Daniel,  that  the 
three  children  were  cast  into  the  fiery  furnace  by 
Nebudchadnezzar's  command  with  their  coats,  their 
hose  and  their  hats  on."  Defeated  in  his  argument, 
the  judge  had  recourse  to  the  usual  cry  :  "  Take  him 
away,  jailer." 

In  the  afternoon  they  were  again  called  out,  and 
while  pushing  their  way  through  the  crowd,  they 
heard  so  much  swearing  that  George  Fox  tried  to 
circulate  a  paper  he  had  written  against  this  sin. 
The  paper  being  passed  around  among  the  jury,  the 
attention  of  the  judge  was  called  to  it,  and  he  asked 
George  Fox  if  that  seditious  paper  was  his.  This 
was  the  wished-for  opportunity,  and  the  prisoner  re- 
plied if  they  would  read  it  aloud  he  would  tell.  The 
judge  was  unwilling  to  consent,  but  it  was  finally 
read,  and  in  a  loud  voice  George  Fox  acknowledged 
it  was  his  and  showed  how  it  agreed  with  the  teach- 


ings  of  Christ.  Notwithstanding  their  imprisonment 
for  nine  weeks,  and  the  false  and  foolish  charges 
brought  against  them,  they  were  remanded  to  prison 
until  the  next  assizes. 

Perceiving  their  detention  would  be  long,  the 
Friends  sent  away  their  horses  into  the  country,  and 
refused  any  longer  to  pay  their  weekly  allowance  of 
seven  shillings  for  the  hire  of  their  rooms.  The 
jailer,  a  most  abandoned  character,  who  had  twice 
been  branded  on  the  hand  as  a  thief,  shut  them  up  in 
a  foul  dungeon,  called  Doomsdale,  which  was  the 
common  sewer  of  the  prison.  The  mud  was  over 
their  shoes,  and  there  was  no  place  where  they  could 
sit  or  lie  down.  In  this  dreary  place  they  were  re- 
fused even  a  little  straw  and  a  light,  but  some  people 
from  the  town,  whose  feeling  of  pity  was  aroused, 
brought  them  a  candle  and  a  few  handfuls  of  straw. 
They  burnt  this  to  purify  the  air,  and  the  smoke  as- 
cending through  the  floor  into  the  room  above,  occu- 
pied by  the  under  jailer  and  some  thieves,  exasper- 
ated them  greatly.  They  poured  down  upon  them 
through  the  floor  everything  that  they  could  find,  and 
used  most  abusive  language. 

George  Fox  and  his  friends  were  kept  for  a  long 
time  in  this  place  before  the  jailer  would  allow  them 
to  have  it  cleansed.  Often  they  were  left  without 
food  or  water,  but  their  sufferings  were  somewhat 
mitigated  after  a  time,  and  their  confinement,  even  in" 
this  gloomy  dungeon,  was  of  service  to  their  ministry. 
Many  came  to  the  prison  to  see  and  hear  for  them- 
selves about  this  new  doctrine,  and  one  of  the  chap- 
lains of  the  Protector  said  they  couLd  not  do  George 


55 

Fox  a  greater  service  for  the  spreading  of  his  princi- 
ples in  Cornwall  than  to  imprison  him  there.  In  the 
words  of  the  undaunted  sufferer  himself :  "  The 
Lord's  light  and  truth  broke  forth,  and  many  were 
turned  from  darkness  into  light,  and  from  Satan's 
power  to  God." 

The  love  existing  among  the  early  Friends  was  very 
strong ;  for  while  George  Fox  lay  in  this  cheerless 
prison,  one  of  them  went  to  Oliver  Cromwell  and 
offered  to  lie  in  Doomsdale  in  his  stead.  The  Pro- 
tector, struck  by  this  act  of  friendship,  looked  around 
on  his  followers  with  the  question  :  "  Which  of  you 
would  do  as  much  for  me  if  I  were  in  the  same  con- 
dition?" 

The  Protector  thought  he  had  not  the  legal  right 
to  accept  the  offer,  but  sent  Major-General  Desbour- 
rough  to  Cornwall  with  instructions  to  release  them 
if  they  would  go  home  and  preach  no  more.  This 
they  could  not  promise  and  so  were  retained  some 
time  longer,  but  after  six  months  imprisonment  they 
were  set  at  liberty  on  the  13th  of  Seventh  Month, 
1656. 

The  jailer  who  so  cruelly  treated  them  lost  his 
position  the  next  year,  and  was  committed  to  the 
same  filthy  place,  locked  in  irons,  beaten,  and  bade 
to  remember  his  former  cruel  treatment  of  the 
Quakers.  Here  he  died,  leaving  his  family  in  pov- 
erty and  distress. 

Released  from  their  house  of  bondage,  the  Friends 
went  on  their  way  rejoicing  and  visited  some  who  had 
been  converted  through  their  teaching.  After  a  little 
time  spent  in  this  way  they  returned  to  Launceston  to 


56 

see  the  company  of  Friends  who  had  been  raised  up 
during  their  imprisonment.  George  Fox  gives  this 
pleasant  account  of  their  condition :  "  The  Lord's 
plants  grew  finely,  and  were  established  on  Christ 
Jesus  their  rock  and  foundation." 


CHAPTER  V. 

ABOUT  the  time  when  the  doors  of  the  dreary  jail 
at  Launceston  were  opened,  and  the  prisoners  released, 
other  and  more  severe  punishments  were  preparing 
in  the  New  World,  for  those  who  professed  this  hated 
religion. 

In  the  seventh  month  of  the  year  1656,  two  women 
Friends  arrived  in  Boston,  Massachusetts,  from  Eng- 
land. They  were  cruelly  treated,  and  shut  up  in 
prison  for  five  weeks.  Nicholas  Upsal,  an  old  resi- 
dent of  Boston,  and  an  earnest  Christian,  was  much 
distressed  at  the  condition  of  these  poor  friendless 
women.  No  food  being  provided  for  them,  he  in- 
duced the  jailer  to  supply  them,  by  paying  him  five 
shillings  a  week.  They  were  only  released  from  jail 
to  be  sent  back  to  England. 

A  month  after,  a  ship-load  of  Friends  arrived  in 
Boston,  and  although  no  law  then  existed  against  the 
Quakers,  they  were  considered  too  dangerous  to  be 
allowed  their  liberty,  and  after  a  short  imprisonment, 
were  sent  back  to  England.  Governor  Endicott  now 
made  a  law,  prohibiting  masters  of  vessels  from  bring- 
ing Quakers  to  the  colony,  and  threatening  imprison- 
ment to  any  who  should  come. 

Honest  Nicholas  Upsal  was  sorely  troubled  at  this 
unrighteous  law,  as  it  seemed  to  him,  and  remon- 
strated with  the  rulers  against  such  edicts,  warning 

3* 


58 

them  to  take  heed,  lest  they  be  found  fighting  against 
God.  The  rulers  resented  such  interference,  and  the 
old  man  was  fined  twenty  pounds,  and  banished  from 
the  colony. 

The  neighboring  colony  of  Rhode  Island  offered  an 
asylum  for  all  who  suffered  on  account  of  their  re- 
ligion. Roger  Williams,  its  founder,  had  been  ban- 
ished from  Massachusetts  for  his  liberal  views,  and 
in  arranging  the  government  of  his  new  home,  de- 
clared that  "  the  doctrine  of  persecution  for  the  cause 
of  conscience,  is  most  evidently  and  lamentably  con- 
trary to  the  doctrines  of  Jesus  Christ." 

Thither  in  the  depth  of  winter  Nicholas  Upsal  bent 
his  steps,  and  was  kindly  sheltered  on  his  journey  by 
an  Indian  chief,  through  whose  encampment  he  passed. 

The  Indian  could  not  understand  why  this  feeble, 
aged  person  should  undertake  this  journey  at  such  an 
inclement  season.  But  when  he  understood  the  cause, 
he  offered  to  share  his  wigwam  with  the  stranger, 
saying,  "  What  a  God  have  the  English,  who  deal  so 
with  one  another  about  their  God." 

The  dreaded  heresy  grew  and  increased  notwith- 
standing all  the  efforts  of  the  rulers  of  the  Massa- 
chusetts colony  to  check  it,  and  more  stringent  laws 
were  enacted.  A  fine  was  imposed  on  all  who  should 
absent  themselves'from  public  worship.  No  one  could 
offer  any  refreshment  to  one  of  the  hated  Quakers 
without  being  fined,  and  all  who  held  their  views 
were  sentenced  to  be  whipped,  lose  their  ears,  have 
their  tongues  bored  with  hot  iron,  and  if  these  meas- 
ures did  not  induce  them  to  recant,  they  were  to  be 
banished  from  the  colony.  Even  children  did  not  es- 


59 

cape.  In  some  cases  they  were  condemned  to  be 
sold  as  slaves  at  the  Bermudas,  in  payment  of  the 
fines  imposed  on  their  parents.  But  no  ship  captain 
could  be  found,  who  was  willing  to  carry  out  this  un- 
just sentence,  and  it  was  not  put  in  execution.  One 
of  our  own  poets  has  drawn  a  graphic  picture  of  this 
cruel  imposition,  in  the  ballad  of  Cassandra  South- 
wick.1 

Thus  in  the  New  World,  as  in  the  mother-country, 
the  rapid  spread  of  the  Quakers  caused  much  fear 
and  perplexity.  About  this  time,  however,  the  ex- 
travagant acts  of  some  of  the  sect  aroused  a  strong 
prejudice  against  them.  The  life  of  James  Naylor 
shows  how  weak  man  is,  and  how  spiritual  pride  can 
blind  the  eyes  even  of  those  who  have  once  known  a 
risen  Saviour. 

He  was  the  son  of  a  Yorkshire  farmer,  and  was  a 
soldier  in  the  Parliamentary  army  for  eight  or  nine 
years,  leaving  the  service  on  account  of  ill  health. 
He  was  living  at  Wakefield,  when  George  Fox  passed 
through  the  town,  on  one  of  his  preaching  tours,  and 
was  attracted  by  the  truths  he  heard.  He  thought 
upon  them  when  working  in  the  fields,  and  one  day 
while  following  the  plow,  he  felt  the  Lord  called 
him,  to  go  and  preach  the  gospel.  Waiting  day  by 
day  upon  the  Master,  for  strength  and  guidance,  he 
became  an  eminent  minister,  and  many  were  con- 
verted through  his  preaching.  A  party  of  extrava- 
gant admirers  gathered  around  him,  chiefly  composed 
of  women,  who  in  their  enthusiastic  admiration 
bowed  before  him,  kissed  his  feet,  and  styled  him 
the  Prophet  of  the  Most  High. 

1  J.  G.  Whittier. 


60 

He  was  soon  afterwards  imprisoned  at  Exeter,  and 
received  a  visit  from  George  Fox,  whose  clear  judg- 
ment pierced  the  veil  of  error,  and  caused  him  sol- 
emnly to  warn  James  Naylor  of  his  danger.  Dark- 
ness had,  however,  blinded  the  eyes  of  the  infatuated 
man,  and  he  could  not  be  convinced  of  any  wrong. 
On  parting  he  would  fain  have  kissed  his  teacher,  but 
the  honest  evangelist  refused  the  tokens  of  friend- 
ship from  one  who  had  turned  away  from  the  Lord. 

Experiencing  with  Paul  the  perils  of  false  breth- 
ren, George  Fox  sadly  writes  in  his  journal :  "  So 
after  I  had  been  warring  with  the  world,  there  was 
now  a  wicked  spirit  risen  up  among  Friends  to  war 
against." 

When  James  Naylor  was  released  from  Exeter,  as 
he  journeyed  to  Bristol,  the  frenzy  of  his  admirers 
reached  its  height.  They  formed  a  procession  to  at- 
tend him,  and  even  strewed  their  scarfs  and  handker- 
chiefs in  his  path,  shouting  hosannas  before  him. 

These  outrageous  proceedings  excited  much  atten- 
tion, and  the  actors  of  this  strange  drama  were 
arrested.  In  this  day  they  would  have  been  con- 
sidered suitable  inmates  for  an  insane  asylum,  but 
Quakerism  was  so  obnoxious  that  any  pretext  for 
oppression  was  gladly  seized.  Parliament  took  up 
the  matter,  and,  urged  by  the  Presbyterian  and  In- 
dependent preachers,  who  wished  to  destroy  the  whole 
sect,  condemned  him  to  cruel  and  ignominious  tor- 
ture. He  was  to  be  set  in  the  pillory  for  hours, 
whipped  by  the  hangman  through  the  streets  of  Lon- 
don and  Bristol,  his  tongue  was  to  be  bored  with  a 
hot  iron,  and  his  forehead  branded  with  the  letter  B. 


61 

After  this  he  was  to  be  imprisoned  at  Bridewell. 
He  bore  his  punishment  with  great  patience,  and  in 
his  solitary  imprisonment  the  scales  fell  from  his 
eyes.  "  My  heart  is  broken,"  he  writes  to  his  friends, 
"  for  the  offense  I  have  occasioned  God's  truth  and 
people.  I  beseech  you  forgive  me."  He  made  a  full 
recantation  of  his  conduct,  and  after  his  release  from 
prison,  in  a  large  meeting  at  Bristol,  spoke  so  feel- 
ingly of  his  sin,  and  of  God's  mercy  in  restoring  him, 
that  there  were  few  dry  eyes  among  his  audience. 
His  friends  lovingly  received  the  penitent,  and  the 
Lord  again  enabled  him  to  preach  the  gospel,  but  his 
constitution  was  so  weakened  by  his  sufferings  that 
he  died  in  1660  at  the  age  of  forty-three.  In  the 
hour  of  death  he  said :  "  There  is  a  spirit  I  feel, 
which  delights  to  do  no  evil,  nor  to  revenge  any 
wrong.  Its  ground  and  spring  are  the  mercy  and 
forgiveness  of  God,  its  crown  is  meekness,  its  life  is 
everlasting  love." 

Though  the  truth  of  an  indwelling  Christ  was  thus 
grievously  abused,  yet  as  the  counterfeit  proves  the 
existence  of  a  reality,  so  it  is  this  same  truth  which 
enables  the  Lord's  children  to  walk  in  newness  of 
life,  by  accepting  a  personal,  conscious,  loving  union 
with  Christ  their  living  and  ever  present  Saviour. 

Although  as  a  body  Friends  had  disowned  James 
Naylor's  conduct,  the  same  Parliament  that  pro- 
nounced this  cruel  sentence  upon  him,  enacted  a  bill 
against  vagrants,  so  worded  that  it  could  be  used 
against  Friends.  By  this,  every  idle  person  or  va- 
grant who  had  not  a  good  and  sufficient  business  for 
traveling  such  as  the  justices  might  approve,  could  be 
punished  as  a  rogue. 


62 

This  gave  great  power  to  the  magistrates  who  were 
not  kindly  disposed  towards  Friends,  and  many  were 
arrested  and  thrown  into  prison.  George  Fox  went 
to  London  to  petition  Oliver  Cromwell  to  interfere 
on  their  behalf,  but  the  Protector  was  not  as  accessi- 
ble now  as  he  had  been,  and  nothing  could  be  gained 
from  him. 

But  though  persecuted  the  Friends  were  not  for- 
saken, as  will  be  seen  by  the  following  extract  from 
a  letter  of  Richard  Hubberthorne  :  — 

"  Though  the  waters  of  strife  are  up  in  floods  at 
present,  yet  sweetly  doth,  the  water  of  life  flow,  and 
pleasant  streams  are  drunk  by  those  who  keep  patient 
in  the  will  of  God,  and  life,  power,  and  glory  from 
the  Father,  are  more  manifest  than  ever." 

The  good  seed  watered  with  many  tears,  and  spring- 
ing up  amid  many  trials,  was  tenderly  watched  over 
by  the  Lord,  and  George  Fox  says :  "  Many  mouths 
were  opened  in  our  meetings,  to  declare  the  goodness 
of  the  Lord,  and  some  who  were  young  and  tender 
in  the  truth,  would  sometimes  utter  a  few  words  of 
thanksgiving  and  praise."  Wisely  and  with  foster- 
ing care  did  the  earnest  shepherd  watch  over  the 
lambs  of  the  flock.  He  advised  the  older  Friends  to 
be  very  tender  and  careful  how  they  admonished 
these,  even  though  they  might  sometimes  say  more 
than  seemed  warranted.  None  but  the  openly  pro- 
fane were  to  be  reproved  in  meetings,  but  if  any  felt 
like  giving  advice  to  the  younger  ones,  it  was  to  be 
done  after  the  gathering,  "  in  the  wisdom  which  is 
pure  and  gentle,  and  in  that  love  which  bears  long, 
suffers  long,  and  fulfills  the  law." 


63 

"  Thus,"  he  says,  "  ye  will  find  the  power  of  God 
to  chain,  bind,  and  limit,  so  that  nothing  will  come 
forth,  but  what  is  in  the  power,  in  which  will  be  your 
joy  and  refreshment." 

A  new  and  untried  field  now  lay  before  our  earnest 
seed  sower,  in  which  he  proved  the  truth  of  the 
words,  — 

"  Sow  though  the  rock  repel  thee 
In  its  cold  and  sterile  pride, 
Some  cleft  there  may  be  riven 
"Where  the  little  seed  may  hide. 
Fear  not,  for  some  will  flourish, 
And  though  the  tares  abound, 
Like  the  •Billows  by  the  waters, 
Will  the  scattered  grain  be  found." 

Three  years  previously  the  fame  of  the  strange  sect 
in  the  north  of  England  had  reached  Wales,  and 
John  Ap  John  had  been  sent  by  the  minister  of  his 
parish  to  inquire  what  it  meant.  The  teachings  of 
George  Fox  and  his  coadjutors  entered  his  heart,  and 
like  the  good  seed  grew  and  flourished.  Now,  when 
Wales  was  to  be  the  field  for  missionary  labor,  John 
Ap  John  was  ready  as  a  brother  beloved  to  go  with 
George  Fox,  and,  by  his  acquaintance  with  the  Welsh 
language,  aid  him  in  his  teaching. 

As  in  former  journeys,  they  met  with  different  treat- 
ment, in  some  places  finding  a  rude,  noisy  crowd  who 
tried  to  molest  them,  and  again  reporting  "  glorious 
meetings  and  many  turned  to  the  Lord."  At  one 
place  they  found  an  earnest  company  who  believed 
the  Scriptures,  but  had  no  knowledge  of  the  guidance 
of  the  Holy  Spirit.  To  these  George  Fox  was  en- 
abled to  preach  Christ  as  their  Saviour  and  their 


64 

Guide,  and  many  -were  comforted  by  his  teaching. 
After  the  meeting  a  justice  of  the  peace  came  to  him 
saying,  "  You  have  this  day  given  great  satisfaction." 

They  held  an  open  air  meeting  at  Radnorshire, 
where  the  people  gathered  in  such  numbers  that  some 
one  told  George^Fox  the  people  "  lie  like  a  leaguer," 
meaning  as  closely  as  if  investing  a  city.  A  great 
longing  for  the  salvation  of  souls  pressed  on  the 
spirit  of  the  Lord's  devoted  servant,  and  after  seeking 
strength  from  his  Master,  he  preached  Jesus  to  this 
vast  concourse  as  their  Saviour,  Redeemer,  and  Medi- 
ator. Notwithstanding  the  crowd,  the  stillness  was 
so  great  that  all  could  hear  without  difficulty,  though 
many  were  on  horseback.  Gathering  up  the  sheaves 
with  rejoicing,  the  gleaner  makes  this  entry  in  his 
journal :  "  Many  were  turned  to  the  Lord  Jesus,  and 
his  free  teaching  that  day." 

They  found  poor  accommodations  and  rough  treat- 
ment, and  the  honest  laborer  records  with  indigna- 
tion that  the  oats  were  stolen  from  their  horses.  "  A 
wicked,  thievish  people,  to  rob  the  poor  dumb  animal 
of  his  food.  I  had  rather  they  had  robbed  us." 

Under  these  adverse  circumstances  the  Lord  was 
their  shield  and  protected  them.  On  one  of  their 
journeys  they  were  overtaken  by  a  man  of  rank  and 
wealth,  who  continued  with  them  for  a  time,  intend- 
ing as  he  afterwards  told  them,  to  arrest  them  at  the 
next  town  for  highwaymen.  But  George  Fox,  ever 
ready  to  sow  seed  by  the  way-side,  spoke  so  power- 
fully to  him  that  instead  of  putting  them  in  prison  he 
invited  them  to  his  house.  Both  his  wife  and  himself 
desired  Scripture  proofs  for  the  doctrines  professed  by 


65 

• 

these  wandering  evangelists.     These  George  Fox  de- 
lighted to  give,  and  taking  out  his  Bible,  several  ; 
hours  were  spent  in  converse,  and  they  parted  with  * 
feelings  of  mutual  regard. 

They  ascended  the  rocky  sides  of  Caeder  Iris,  and 
surveying  the  scene  before  him  with  prophetic  vision,  <, 
many  different  localities  were  pointed  out  by  this 
modern  seer,  where  there  would  be  "  a  great  people 
raised  up  to  the  Lord."  The  predictions  were  re- 
membered by  John  Ap  John,  and  though  no  meetings 
of  Friends  then  existed  in  those  places,  it  was  not 
many  years  before  in  every  case,  the  result  was  that 
"  a  brave  people  were  gathered  in  the  name  of  the 
Lord." 

An  attempt  was  made  at  Dolgelly  by  two  ministers 
to  prove  that  the  light  to  which  John  the  Baptist 
bore  witness  was  a  created  natural  light.  "But  I 
took  the  Bible,"  says  George  Fox,  "  and  showed  them 
that  the  natural  lights  which  were  made  and  created 
were  the  sun  and  moon  and  stars,  but  the  true  light 
that  lighteth  every  one  that  cometh  into  the  world  is 
Christ  the  Word,  by  whom  all  things  were  made  and 
created.  I  directed  them  to  that  which  would  give  to 
every  one  the  knowledge  of  Christ  who  died  for  them, 
that  He  might  be  their  way  to  God,  and  make  peace 
between  God  and  them." 

A  crowd  had  gathered  to  listen  to  the  discussion, 
and  John  Ap  John  repeated  the  teaching  in  Welsh. 
The  people  eagerly  received  the  truth,  and  with  up- 
lifted hands  praised  God  for  sending  his  messengers 
among  them. 

Different   treatment   awaited   them   after   leaving 


66 

Dolgelly.    Having  occasion  to  cross  a  large  ferry,  they 

found  a  rude  company  on  the  boat  who  prevented 

John  Ap  John  from  coming  on  board.     Perceiving 

>  this,  George  Fox  leaped  back  on  the  shore  to  await 

»the  next  crossing.     This  detained  them  till  two  o'clock 

in  the  afternoon,  after  which  they  had  a  journey  of 

forty  miles,  and  only  one  groat  between  them.     They 

traveled  all  night,  and  at  five  in  the  morning  found 

a  resting-place  for  themselves  and  their  tired  horses. 

Having  traveled  through  every  county  in  Wales 
preaching  the  everlasting  gospel,  and  being  comforted 
by  the  willingness  with  which  many  received  the 
truth,  he  now  turned  his  steps  towards  England.  He 
reached  Liverpool  at  the  time  of  a  great  fair,  and 
wishing  to  hold  a  meeting  took  a  novel  method  of 
announcing  this  desire.  A  Friend  was  stationed  at 
the  cross  at  the  market  square  to  proclaim  that 
George  Fox,  a  servant  of  the  Lord,  would  have  a 
meeting  the  next  day  at  such  a  place,  and  if  any 
feared  the  Lord  they  might  come  and  hear  him  de- 
clare the  word  of  life  unto  them.  The  call  was  re- 
sponded to  by  a  large  number,  and  "  many  were 
established  on  the  Rock  Christ  Jesus." 

Arriving  at  the  hospitable  home  of  his  friends,  the 
Fells,  he  tarried  with  them  for  a  season,  rejoicing 
with  them  in  the  mercies  of  their  covenant  God,  who 
had  cared  for  him  in  his  journeying,  and  had  watched 
over  the  little  flock  at  Swarthmore  Hall. 


CHAPTER   VI. 

ANXIOUS  to  work  while  it  was  day,  the  indefati- 
gable laborer  remained  but  two  weeks  at  Swarthmore 
and  then  started  for  Scotland,  having,  as  he  says, 
"  Robert  Widders  with  me,  a  thundering  man  against 
hypocrisy  and  deceit." 

This  was  a  new  field,  and  one  in  which  he  encoun- 
tered much  opposition.  The  free  salvation  which  he 
preached  was  especially  disagreeable  in  that  land 
which  lay  under  the  dark  shadow  of  unconditional 
election  and  reprobation,  upheld  by  the  ministers. 
But  as  the  travelers  passed  from  place  to  place  the 
record  is  of  "  blessed  meetings  in  the  name  of  Jesus," 
and  many  conversions. 

At  Garshore  they  had  a  large  meeting  and  George 
Fox  plainly  showed  from  the  Scriptures  "  that  Christ 
was  a  propitiation  for  the  sins  of  the  whole  world, 
that  He  died  for  all  men,  the  godly  for  the  ungodly ; 
and  He  enlightens  every  man  that  cometh  into  the 
world,  that  through  Him  they  all  might  believe." 
"  Many  other  Scriptures,"  he  says,  "  were  opened  con- 
cerning reprobation,  and  the  eyes  of  the  people  were 
opened." 

But  the  defection  from  their  ranks  caused  dismay 
among  the  Scottish  ministers,  and  George  Fox  says  : 
"  A  great  cry  was  among  them  that  all  would  be 
spoiled,  for  they  said  I  had  spoiled  all  the  honest  men 


68 

and  women  in  England  already,  so  according  to  their 
own  account  the  worst  were  left  to  them."  Upon  this 
they  gathered  great  assemblies  of  priests  together,  and 
drew  up  a  number  of  curses  to  be  read  in  their  several 
steeple  houses  that  all  the  people  might  say  "  Amen  " 
to  them. 

The  actors  in  this  scene  have  all  passed  away,  and 
it  is  not  best  to  dwell  long  upon  it.  Of  all  disputes 
it  is  well  known  those  on  theological  questions  are  the 
most  fierce  and  bitter,  and  allowance  must  be  made 
for  the  rudeness  of  that  day  and  time.  It  is  cause  of 
rejoicing  that  in  our  day  the  lines  of  demarkation  be- 
tween those  who  love  the  Lord  Jesus  are  becoming 
very  faint,  and  Christians  are  so  earnest  in  fighting  Sa- 
tan they  have  little  time  for  warring  with  each  other. 

Nothing  daunted  by  the  opposition  he  encountered, 
George  Fox  pursued  his  way  as  his  Master  directed, 
being  joined  by  James  Lancaster  and  Robert  Parker. 
Warrants  were  issued  against  him,  but  he  said  :  "  If 
there  were  a  cart-load  of  them  I  do  not  regard  them, 
for  the  Lord's  power  is  over  all." 

At  Johnstons,  the  governor  ordered  that  the  Friends 
should  be  sent  out  of  the  town.  Surrounded  by  a 
company  of  soldiers,  these  unarmed  men  left  the  place. 
James  Lancaster  was  "  moved  of  the  Lord  "  to  sing 
His  praises  with  a  melodious  sound,,  and  George  Fox 
to  preach  the  everlasting  gospel. 

This  sight  called  many  to  the  windows,  so  the 
Friends  had  the  opportunity  they  desired  of  preach- 
ing Christ.  They  journeyed  a  little  longer  in  Scot- 
land, and  after  "  a  glorious  meeting  "  at  Edinburgh, 
they  left  the  country  with  the  feeling  that  "  many 


69 

were  turned  to  the  Lord  and  many  more  would  be, 
though  there  was  need  of  patience." 

It  appears  from  letters  of  the  early  Friends  that 
soon  after  the  rise  of  the  Society,  meetings  were  in- 
stituted for  the  purpose  of  considering  the  condition 
of  the  members  and  extending  care  over  them.  As 
all  were  considered  members  who  wished  to  be,  a 
great  variety  were  gathered  together,  among  whom 
were  many  poor  in  this  world's  goods  who  needed  as- 
sistance. In  1653-  a  monthly  meeting  was  established 
in  Cumberland  "  to  look  after  the  poor,  and  see  that 
all  walked  according  to  the  truth."  Similar  meet- 
ings were  established  in  other  places,  and  finally  a 
general  meeting  was  held  at  Shipton  for  the  northern 
and  southern  counties,  "  when  in  the  wisdom  of  God 
they  did  see  all  walked  according  to  the  glorious  gos- 
pel of  God,  and  that  there  was  nothing  wanting 
among  them."  The  first  was  held  at  the  house  of 
John  Crook,  Fourth  Month,  20th,  1658.  At  this  meet- 
ing notice  was  taken  of  the  missionary  laborers,  es- 
pecially those  beyond  the  sea,  and  a  collection  re- 
commended for  the  aid  of  gospel  missions. 

The  following  minute  was  prepared  at  a  similar 
meeting  in  1660,  and  sent  through  the  different  coun- 
ties :  — 

"  DEAR  FRIENDS  AND  BRETHREN,  —  We  having 
certain  information  from  some  Friends  of  London,  of 
the  great  work  and  service  of  the  Lord  beyond  the 
seas,  in  several  parts  and  regions,  as  Germany,  Amer- 
ica, and  many  other  islands  and  places,  as  Florence, 
Mantua,  Palatine,  Tuscany,  Italy,  Rome,  Turkey,  Je- 


70 

rusalem,  France,  Geneva,  Norway,  Barbadoes,  Ber- 
muda, Antigua,  Jamaica,  Surinam,  Newfoundland; 
through  all  which  Friends  have  passed  in  the  service 
of  the  Lord,  and  divers  other  countries,  places,  islands 
and  nations,  and  among  many  nations  of  the  Indians, 
in  which  they  have  had  service  for  the  Lord,  and 
through  great  travails  have  published  His  name,  and 
declared  the  everlasting  gospel  of  peace  unto  them 
that  have  been  afar  off,  that  they  might  be  brought 
nigh  unto  God." 

"  A  collection  is  then  recommended  in  every  par- 
ticular meeting  to  be  sent  as  formerly  to  London  for 
service  and  use  aforesaid." 1 

George  Fox  could  not  be  absent  from  such  a  meet- 
ing, where  his  clear  head  and  sound  judgment  would 
be  very  useful ;  and  after  the  Friends  had  mostly  left 
for  their  homes,  a  company  of  soldiers  came  to  arrest 
him.  He  was  walking  in  the  garden  at  the  time,  and 
-heard  them  inquiring  for  him,  but  after  a  little  con- 
versation with  John  Crook,  they  left  without  seeing 
their  would-be  prisoner,  who  again  went  on  his  mis- 
sionary tour,  giving  this  testimony  to  the  faithfulness 
of  his  covenant  God :  "  The  Lord's  power  accompany- 
ing me,  and  bearing  me  up  in  His  service." 

As  has  been  stated,  this  was  the  age  of  controversy, 
and  a  Jesuit  in  the  suite  of  the  Spanish  Ambassador 
challenged  all  the  Quakers  to  a  dispute  at  the  house 
of  the  Earl  of  Newport.  The  reply  was  that  some 
of  their  number  would  meet  him.  His  courage  be- 
gan to  fail,  and  he  insisted  that  only  twelve  should 

1  Letters  of  Early  Friends. 


71 

come.  This  number  he  reduced  to  six  and  finally  to 
three.  George  Fox,  fearing  lest  the  opportunity  should 
be  lost,  hastened  to  the  house  with  two  other  Friends. 
A  long  debate  ensued  on  the  purity  of  the  Romish 
church,  and  the  doctrine  of  transubstantiation.  The 
Jesuit  could  not  defend  himself  or  his  cause,  and 
though  most  of  the  audience  were  his  friends,  they 
were  obliged  to  confess  that  his  subtilty  was  con- 
founded by  the  simplicity  of  the  truth. 

Clouds  hung  heavily  at  this  time  over  the  Friends 
both  in  England  and  Ireland.  Many  were  lying  in 
dungeons  under  the  care  of  cruel  jailers,  while  their 
families  were  suffering  for  food.  George  Fox  wrote 
an  earnest  letter  to  Cromwell  beseeching  his  aid,  but 
without  avail.  He  seemed  to  have  lost  the  desire  for 
religious  liberty  evinced  in  the  early  part  of  his  Pro- 
tectorate, and  pretending  to  disbelieve  the  statement 
of  the  sufferings  of  Friends,  paid  no  attention  to  them. 
His  dai'k  days  had  now  commenced,  for  his  favorite 
daughter  Betty,  the  Lady  Elizabeth  Claypole,  lay  ill 
with  a  fatal  disease.  For  a  fortnight  the  unhappy 
father  watched  by  her  bedside,  unable  to  attend  to 
any  public  business.  During  her  illness,  George  Fox 
hearing  she  was  troubled  in  regard  to  her  soul's  salva- 
tion, wrote  a  loving,  encouraging  letter,  bidding  her  • 
"  look  away  from  sin  and  transgression,  to  that  which 
would  take  them  away  and  bring  peace,"  which  letter 
was  a  comfort  to  the  sick  lady.  She  died  on  the  6th 
day  of  Eighth  Month,  and  her  father  seems  never  to 
have  recovered  her  loss,  his  own  illness  commencing 
on  the  20th  of  the  same  month.  For  a  time  it  was 
not  considered  serious,  and  he  was  able  to  ride  out. 


72 

Being  in  the  park  at  Hampton  Court  one  day,  George 
Fox  met  him.  He  embraced  the  opportunity  to  lay 
the  condition  of  the  suffering  Friends  before  Crom- 
well. The  feelings  of  the  Protector  were  touched, 
and  he  bade  George  Fox  come  to  him  the  next  day. 
But  at  the  time  appointed  Oliver  Cromwell  was  too 
ill  to  be  seen,  and  they  never  met  again.  On  the  af- 
ternoon of  the  30th  of  Eighth  Month,  1658,  during  a 
dreadful  hurricane,  so  fierce  that  trees  were  plucked 
up  by  the  roots,  and  travelers  feared  to  start  on  their 
journeys,  the  summons  came,  and  he  who  had  wielded 
the  sovereign  power  in  England,  lay  powerless  in  the 
grasp  of  the  mighty  conqueror  Death. 

On  the  8th  of  the  following  month  Judge  Fell  also 
passed  away.  He  had  been  a  firm  friend  to  the  new 
sect  who  had  often  assembled  under  his  roof,  and 
though  never  connected  with  them,  he  had  in  his 
capacity  of  judge  frequently  stood  between  them  and 
persecution. 

Richard  Cromwell  quietly  assumed  the  position  of 
Lord  Protector  of  England,  but  had  neither  his  fath- 
er's talent  nor  his  skill  in  moulding  the  minds  of  other 
men,  and  his  administration  lasted  only  a  few  months. 

Friends  now  applied  to  him  for  the  redress  they 
had  vainly  sought  to  obtain  from  his  father,  and  an 
address  was  prepared  stating  the  cases  of  the  nine- 
teen hundred  and  sixty  who  had  been  imprisoned  in 
the  last  six  years,  and  the  one  hundred  and  forty- 
four  now  lying  in  prison.  No  notice  was  taken  of 
this,  and  it  was  followed  in  about  ten  days,  by  an- 
other remarkable  document  worthy  to  be  remem- 
bered :  — 


73 

"FRIENDS,  — Who  are  called  a  Parliament  of  these 
Nations,  we,  in  love  to  our  brethren  that  lie  in  pris- 
ons and  Houses  of  Correction  and  dungeons,  and  many 
in  fetters  and  irons,  and  have  been  cruelly  beat  by  the 
gaolers,  and  many  have  been  persecuted  to  death  and 
have  died  in  prison,  and  many  be  sick  and  weak  in 
prison  and  on  straw ;  so  we  in  love  to  our  brethren 
do  offer  up  our  bodies  and  selves  to  you,  for  to  put 
us  as  lambs  in  the  same  dungeons,  and  Houses  of  Cor- 
rection, and  their  straw  and  nasty  holes  and  prisons, 
and  do  stand  ready  a  sacrifice,  for  to  go  in  their 
places  in  love  to  our  brethren,  that  they  may  go  forth 
and  that  they  may  not  die  in  prison,  for  we  are  will- 
ing to  lay  down  our  lives  for  the  brethren,  and  to 
take  their  sufferings  upon  us,  which  you  would  inflict 
on  them." 

"  We,  whose  names  are  hereunto  subscribed,  are 
waiting  in  Westminster  Hall  an  answer  from  you." 

This  document  was  signed  by  one  hundred  and 
sixty-four  Friends,  and  shows  their  claim  to  be  con- 
sidered the  disciples  of  the  Lord  Jesus,  by  this  mani- 
festation of  love  one  to  another.  In  the  Parliament 
this  document  excited  various  feelings.  One  member 
voted  they  should  be  whipped  home  as  vagrants,  but 
the  decision  was  finally  given  that  the  signers  of  this 
paper  should  forthwith  return  home  to  their  respec- 
tive habitations,  apply  themselves  to  their  callings, 
and  submit  themselves  to  the  laws  of  the  nation. 

Although  this  appeal  apparently  failed,  yet  in  the 
month  following,  a  committee  was  appointed  to  in- 
quire into  the  causes  of  the  imprisonment  of  so  many, 


74 

and  how  they  might  be  released.  Colonel  Rich, 
Henry  Vane,  and  others  were  on  this  committee,  and 
they  would  fain  have  freed  all  who  were  suffering 
for  conscience'  sake,  but  the  Parliament  did  not  agree 
to  their  report,  and  nothing  was  done  for  the  relief 
of  Friends. 

George  Fox,  fearing  lest  some  should  be  "  discour- 
aged because  of  the  way,"  wrote  an  encouraging  let- 
ter to  send  out  among  Friends,  in  which  he  exhorts 
them  to  "  fear  not,"  because  as  they  keep  in  the  pa- 
tience, resting  in  the  Lord  Jesus  Christ,  "  they  will 
find  all  things  to  work  together  for  good  to  them  that 
love  God." 

The  disturbances  in  the  nation  increased  every 
day.  Those  in  power  were  plotting  and  contriving 
for  their  own  selfish  interests.  The  army  was  di- 
vided into  factions,  the  weaker  adhering  to  Richard, 
and  the  stronger  in  favor  of  General  Lambert,  as 
the  most  suitable  person  for  Protector.  Richard  re- 
moved one  difficulty  by  quietly  retiring  to  Hamp- 
ton Court  and  resigning  his  position.  Everything 
.seemed  to  be  tending  toward  the  restoration  of  the 
Stuarts. 

Amid  these  intestine  commotions  George  Fox, 
anxious  that  Friends  should  maintain  their  character 
of  followers  of  the  Prince  of  Peace,  wrote  earnest  let- 
ters of  counsel  to  them,  beseeching  them  "  to  dwell 
in  the  fear  of  the  Lord  "  and  to  have  nothing  to  do 
with  wars  and  fightings.  A  fear  of  coming  evil  im- 
pressed his  mind  with  regard  to  the  city  of  London, 
and  he  sent  a  letter  to  those  in  authority  warning 
them  of  the  consequences  of  their  wicked  actions. 


75 

General  Monk's  soldiers  seemed  to  have  a  particu- 
lar dislike  to  Friends,  and  treated  them  shamefully, 
tearing  their  clothes  from  them,  and  pulling  by  the 
hair  and  kicking  both  men  and  women.  This  was 
represented  to  their  general  and  he  issued  the  fol- 
lowing order :  — 

"  ST.  JAMES,  Sth  of  March. 

"  I  do  require  all  officers  and  soldiers  to  forbear  to 
disturb  the  peaceable  meetings  of  the  Quakers,  they 
doing  nothing  prejudicial  to  the  Parliament  and 
Commonwealth  of  England. 

(Signed)        "  GEORGE  MONK." 

A  singular  circumstance  is  related  of  a  wicked  man 
in  Somersetshire,  who  wished  to  disturb  Friends  in 
their  meetings.  Dressing  himself  in  a  bear's  skin,  he 
seated  himself  in  front  of  the  Friend  who  was  preach- 
ing, and  rolled  his  tongue  out  of  his  mouth  to  make 
sport  for  his  followers.  Returning  from  the  meeting 
he  stopped  at  a  bull-baiting,  and  carelessly  going  too 
near,  the  animal  stuck  his  horn  into  the  man's  throat, 
pushing  out  his  tongue,  so  that  it  hung  in  the  same 
manner  in  which  he  had  pushed  it  out  in  the  meet- 
ing. Thus  impaled  on  the  bull's  horn,  he  was  whirled 
round  in  a  fearful  manner. 

Starting  again  on  a  missionary  tour,  George  Fox 
came  into  Cornwall  at  a  stormy  time  when  there  were 
many  shipwrecks  at  Land's  End.  He  was  greatly 
grieved  to  find  that  the  love  of  gain  had  so  destroyed 
all  kindly  feeling  that  no  effort  was  made  to  save  the 
lives  from  these  wrecks,  but  only  to  obtain  treasure 
from  them.  Even  those  in  authority  connived  at  the 


76 

practice,  and  participated  in  the  gain.  He  issued  a 
manly  appeal  to  the  parish  priests  and  magistrates, 
and  concluded  with  a  postscript  addressed  to  his  own 
people :  — 

"  All  dear  Friends  who  fear  the  Lord,  keep  out  of 
the  ravenous  world's  spirit  which  leads  to  destroy,  and 
is  out  of  the  wisdom  of  God.  When  ships  are  wrecked, 
do  not  run  to  destroy  and  make  havoc  of  ship  and 
goods,  but  save  the  men  and  their  goods  for  them,  and 
so  deny  yourselves,  and  do  unto  them  as  ye  would 
that  they  should  do  unto  you." 

This  remonstrance  awakened  the  better  feelings  of 
the  people,  and  Friends  at  least  afterwards  avoided 
this  cruel  method  of  gaining  wealth. 

Thus  moulded  in  no  narrow  form  we  find  this  bold 
reformer  fearless  in  opposing  evil  in  every  shape,  yet 
tender  and  ready  to  sympathize  with  all  suffering. 


CHAPTER  VII. 

THE  contending  factions  in  England  were  now  in  a 
state  of  great  tumult,  and  the  loyalists  were  eager  to 
embrace  the  opportunity  to  restore  Charles  Stuart  to 
his  father's  throne.  General  Monk,  a  man  whose 
principles  were  of  that  convenient  kind  which  could 
be  easily  changed,  had  command  of  the  army  in  Scot- 
land, and  was  feared  and  courted  by  all  parties.  He 
had  been  a  Royalist  before  he  was  a  Parliamentarian, 
and  found  no  difficulty  now  in  using  his  power  in 
effecting  the  restoration  of  the  King. 

He  sent  letters  to  Charles,  who  was  at  Cologne, 
watching  for  an  opportunity  to  assert  his  claim  to  the 
throne,  and  the  result  of  their  correspondence  was  the 
famous  declaration  of  Breda,  which  Charles  sent  to 
the  House  of  Lords,  with  a  duplicate  to  the  House  of 
Commons. 

This  document,  dated  April  14th,  1660,  was  full 
of  fair  promises,  and  one  paragraph  particularly  inter- 
ested Friends,  of  whom  one  hundred  and  forty -four 
were  now  lying  in  prison  for  conscience'  sake  :  — 

"  And  because  the  passion  and  uncharitableness  of 
the  times  has  produced  different  opinions  in  religion* 
by  which  men  are  engaged  in  parties  and  animosities 
against  each  other,  which  when  they  shall  hereafter 
unite  in  freedom  of  conversation  will  be  better  under- 
stood, we  do  declare  a  liberty  to  tender  consciences 


78 

and  that  no  man  shall  be  disquieted  or  called  in  ques- 
tion for  difference  of  opinion  in  matters  of  religion 
which  do  not  disturb  the  peace  of  the  kingdom,  and 
that  we  shall  be  ready  to  consent  to  such  an  act  of 
Parliament  as  upon  mature  deliberation  shall  be  of- 
fered to  us  for  the  full  granting  of  that  indulgence." 

The  Royalist  party  predominating  in  the  House  of 
Lords,  it  was  soon  decided  to  invite  Charles  to  as- 
cend the  throne  of  his  father.  The  young  man  ac- 
cordingly sailed  from  the  Hague,  and  landed  at  Dover 
Fifth  Month,  25th,  1660,  with  his  two  brothers,  James 
Duke  of  York  and  Henry  Duke  of  Gloucester.  From 
thence  he  went  to  London,  greeted  on  every  side  by 
the  joyous  acclamations  of  his  subjects.  Sober  men 
and  women  knelt  down  and  asked  for  blessings  upon 
him,  holding  up  their  little  ones  to  look  at  him,  that 
they  might  tell  their  children  and  grandchildren  of 
that  glorious  day.  The  city  of  London  was  stirred  to 
its  very  depths  at  his  coming.  The  bells  poured  out 
their  joyous  greeting,  bonfires  were  lighted,  and  crowds 
of  people  clad  in  holiday  garb  thronged  the  streets. 
Thejold  Puritan  plainness  was  studiously  avoided,  the 
Cavalier  wardrobes  were  brought  out,  the  French  gen- 
tlemen and  ladies  of  the  court  appeared  in  bright  col- 
ors, and  all  seemed  like  a  gala  day  when  "  the  king 
came  to  his  ain  again." 

In  the  midst  of  all  this  excitement,  Friends  pursued 
the  even  tenor  of  their  way,  though  they  rejoiced  that 
the  restoration  had  been  peaceably  accomplished,  and 
felt  a  hope  of  some  respite  from  persecution. 

Richard  Hubberthorne,  writing  to  his  friends  at 
Swarthmore,  Fifth  Month,  29th,  1660,  says :  "  This 


79 

day  King  Charles  and  his  two  brothers,  James  and 
Henry,  came  into  the  city.  Charles  is  of  a  pretty 
sober  countenance,  but  the  great  pride  and  vanity  of 
those  who  brought  him  in  is  inexpressible.  He  is  in 
danger  to  be  led  into  those  things  to  which  he  him- 
self is  not  inclined." 

George  Fox  was  pursuing  his  labors  in  Derbyshire 
and  Nottinghamshire,  and  came  to  Shipton,  where  was 
held  a  general  meeting  of  men  Friends  out  of  many 
counties,  concerning  the  affairs  of  the  church,  both  in 
this  nation  and  beyond  the  sea. 

The  liberality  of  Friends  was  so  well  known  that 
at  this  gathering  at  Shipton,  two  hundred  of  the  poor 
of  the  neighborhood  came,  expecting  some  assistance. 
They  were  not  disappointed,  for  the  Friends  sent  to 
the  bakers  for  bread,  and  gave  every  one  a  loaf ;  for 
as  George  Fox  said,  "  We  were  taught  to  do  good  to 
all,  though  especially  to  the  household  of  faith." 

Swarthtnore  now  offered  a  quiet  resting-place  to  the 
earnest  laborer,  and  after  leaving  Shipton  George  Fox 
came  there,  expecting  to  remain  some  time.  But 
shortly  after  his  arrival  he  was  arrested  by  Henry 
Porter,  a  justice  who  had  been  a  major  under  Crom- 
well, and  now  wished  to  commend  himself  to  King 
Charles,  by  his  zeal  in  apprehending  those  who  re- 
fused the  oath  of  allegiance. 

The  superstitious  people  of  Furness,  regarding  the 
prisoner  with  feelings  of  awe,  kept  him  all  night  at 
the  constable's  house,  and  set  a  guard  of  fifteen  or 
sixteen  men  to  watch  him,  some  of  whom  sat  in  the 
chimney  for  fear  he  should  "  go  up." 

He  was  hurried  off  in  great  haste  next  morning,  on 


80 

a  little  horse  with  neither  saddle  nor  bridle.  The  sol- 
diers who  formed  his  guard  amused  themselves  by 
beating  the  horse  and  making  him  trot  and  gallop. 
This  troubled  the  tender  spirit  of  their  prisoner,  and 
he  slipped  off  the  horse,  telling  them  "  they  should 
not  abuse  the  beast."  So  great  was  the  hatred  to- 
ward this  unoffending  person,  that  one  man  knelt 
down  in  the  road,  and  thanked  God  that  he  had 
been  taken  prisoner.  Thus  they  went  on  fourteen 
miles  to  Lancaster,  the  soldiers  rejoicing  in  what 
they  considered  a  victory,  and  George  Fox  "  singing 
praises  to  the  Lord  for  his  triumphing  power  over 
all." 

He  was  brought  before  Justice  Porter,  who  accused 
him  of  being  an  enemy  to  the  king  and  a  disturber  of 
the  peace  of  the  nation.  The  prisoner  naturally  de- 
sired to  see  the  order  by  which  he  had  been  appre- 
hended. Justice  Porter  refused  to  show  it  him,  and 
after  some  conversation  committed  George  Fox  to 
the  Dark  House,  to  be  a  close  prisoner  till  released 
by  either  King  or  Parliament. 

Lancaster  jail  was  a  dreary  place,  and  the  jailer 
exceedingly  cruel.  None  of  the  Friends  were  allowed 
to  visit  George  Fox,  although  others  were  admitted, 
who  abused  and  reviled  him.  •  Though  prison  walls 
now  confined  his  body,  they  could  not  bind  his  spirit, 
and  the  innocent  sufferer  still  performed  all  the  serv- 
vice  for  his  Master  that  lay  in  his  power,  at  times 
preaching  through  his  barred  windows  to  the  crowds 
who  gathered  to  hear,  again  writing  papers  and  let- 
ters to  encourage  Friends  in  the  right,  and  to  the 
King  and  others  in  authority,  "  to  exhort  them  to  the 
exercise  of  mercy  and  forgiveness." 


81 

Meantime  his  friends  outside  were  busy  on  his  be- 
half, and  Margaret  Fell,  feeling  indignant  that  the 
sanctity  of  her  home  should  be  thus  invaded,  wrote 
the  following  spirited  appeal  to  the  magistrates  : — 

"  I  do  inform  the  governors  of  this  nation,  that 
Henry  Porter,  Mayor  of  Lancaster,  sent  a  warrant, 
with  four  constables,  to  my  house,  for  which  he  had 
no  authority  or  order.  They  searched  my  house  and 
apprehended  George  Fox  in  it,  who  was  not  guilty  of 
any  breach  of  law,  nor  any  offense  against  any  in  the 
nation.  After  they  had  taken  him,  and  brought  him 
before  the  said  Henry  Porter,  bail  was  offered,  what 
he  would  demand  for  his  appearance  to  answer  what 
could  be  laid  to  his  charge,  but  he,  contrary  to  law  (if 
he  had  taken  him  lawfully),  refused  to  accept  of  any 
bail,  and  put  him  in  a  close  prison.  After  he  was  in 
prison,  a  copy  of  his  mittimus  was  demanded,  which 
ought  not  to  be  denied  to  any  prisoner,  so  that  he 
may  see  what  is  laid  to  his  charge ;  but  it  was  de- 
nied him  ;  a  copy  he  could  not  have,  they  were  only 
suffered  to  read  it  over.  Everything  that  was  there 
charged  against  him  was  utterly  false ;  he  was  not 
guilty  of  any  one  charge  in  it,  as  will  be  proved  and 
manifested  to  the  nation.  Let  the  governors  con- 
sider it.  I  am  concerned  in  this  thing,  inasmuch  as 
he  was  apprehended  in  my  house,  and  if  he  be  guilty 
I  am  too.  So  I  desire  to  have  this  searched  out. 

"  MARGARET  FELL." 

As  George  Fox  had  been  committed  for  high 
treason,  he  could  only  be  released  by  a  special  order 

4* 


82 

from  the  King,  and  Margaret  Fell  determined  to 
appeal  to  him  in  person.  She  accordingly  went  to 
London  accompanied  by  Ann  Curtis,  the  daughter 
of  a  Royalist  who  had  been  hanged  at  his  own  door 
for  his  sympathy  with  Charles  I.,  and  who  hoped 
to  have  some  influence  with  the  King  on  this  account. 
Justice  Porter  said  he  would  go  too,  and  "  meet  them 
in  the  gap."  But  when  he  arrived  in  London  he 
found  too  many  who  remembered  him  as  a  zealous 
parliamentary  man,  and  soon  had  enough  of  the 
court. 

Margaret  Fell  and  her  friend  were  kindly  received 
by  the  King,  who  promised  to  send  for  George  Fox  to 
come  to  London.  A  writ  of  habeas  corpus  was  ac- 
cordingly issued,  but  when  served,  a  difficulty  arose : 
the  expense  of  sending  a  guard  with  him  to  London. 
The  sheriff  would  fain  have  put  this  upon  his  inno- 
cent prisoner,  but  he  refused  to  bear  any  part  of  it. 
At  last  the  sheriff  told  him,  if  he  would  promise  to 
appear  before  the  judges  in  London,  he  might  be  re- 
leased. This  inconsistency  shows  the  true  nature  of 
those  who  apprehended  him.  This  so-called  danger- 
ous fellow  was  released  for  the  time  on  his  own  word, 
and  a  copy  of  his  own  accusation  given  him  to  pre- 
sent to  the  judges.  He  traveled  as  he  pleased,  in 
company  with  some  of  his  friends,  holding  meetings 
by  the  way,  and  reached  London  in  about  three 
weeks. 

The  day  after  his  arrival,  he  presented  himself  and 
his  accusation  before  the  judges  of  the  King's  Bench, 
but  as  they  were  occupied  with  other  business,  they 
ordered  the  marshal  to  take  charge  of  George  Fox 


83 

till  the  next  day,  and  give  him  a  room  to  himself. 
The  marshal  said  the  prisons  were  so  full  he  had  no 
place  to  put  him.  Judge  Foster  then  asked  George 
Fox  if  he  would  appear  the  next  day  at  ten  o'clock 
in  Westminster  Hall.  "  Yes,  if  the  Lord  gives  me 
strength,"  was  the  reply.  The  judge  turned  to  his 
associates  and  said,  "  If  he  says  yes  and  promises, 
you  may  take  his  word,"  and  this  pestilent  fellow 
was  again  released  to  go  where  he  pleased. 

Next  day  he  appeared,  according  to  his  promise, 
and  the  charges  against  him  were  read.  When  he 
heard  the  accusation  against  himself  and  his  friends, 
of  embroiling  the  nation  with  blood,  and  raising  a 
new  war,  George  Fox  protested  his  innocence.  He 
shrewdly  asked :  "  Do  ye  think  if  I  and  my  friends 
had  been  such  as  this  charge  declares,  that  I  would 
have  brought  it  up  against  myself  ?  Had  I  been  such 
a  man,  I  had  need  to  have  been  guarded  with  a  troop 
or  two  of  horse.  But  the  sheriff  and  magistrate  of 
Lancaster  thought  fit  to  let  me  and  my  friends  come 
up  with  it  ourselves,  nearly  two  hundred  miles,  with- 
out any  guard  at  all,  which  they  would  not  have 
done  if  they  considered  me  to  be  such  a  man." 

The  judges  were  convinced  that  the  charges  against 
him  were  groundless,  and  Esquire  Marsh,  a  gentle- 
man of  the  King's  bed-chamber,  testifying  that  it  was 
the  King's  pleasure  he  should  be  no  longer  detained, 
they  referred  the  whole  matter  to  the  King,  who 
sent  an  order  for  his  release.  Thus  after  an  impris- 
onment of  twenty  weeks  he  was  set  at  liberty,  and 
the  malice  of  his  persecutors  fully  exposed.  George 
Fox  was  urged  to  take  advantage  of  the  law  against 


84 

them  for  his  false  imprisonment,  but  remembering 
the  injunction,  "  Avenge  not  yourselves,"  he  left 
them  to  the  Lord. 

There  was  now  a  little  respite  from  persecution, 
for  King  Charles,  true  to  his  declaration  at  Breda, 
commenced  his  reign  with  a  desire  of  granting  full 
liberty  of  conscience.  Richard  Hubberthorne  had  an 
interview  with  the  King,  and  stated  the  views  of 
Friends  in  such  a  calm,  convincing  manner,  that 
Charles  said  none  should  suffer  for  their  opinions  as 
long  as  they  lived  peaceably,  and  seven  hundred 
Friends  who  had  been  imprisoned  for  their  religious 
principles  were  now  set  at  liberty.  An  order  was 
even  drawn  up  to  allow  Quakers  the  free  exercise  of 
their  worship,  and  only  lacked  the  signature  and  seal 
of  the  King,  when  an  unforeseen  occurrence  threw 
them  into  greater  suffering  than  ever. 

This  was  the  mad  outbreak  of  the  Fifth  Monarchy 
men,  a  sect  which  arose  in  the  time  of  Cromwell, 
claiming  that  the  Lord  Jesus  was  speedily  coming  to 
set  up  his  throne  upon  the  earth.  Sir  Henry  Vane 
was  one  of  the  leaders  of  this  party,  and  as  he  was 
now  in  prison  with  the  judges  of  Charles  I.,  it  was 
supposed  this  revolt  was  partly  caused  by  the  desire 
to  set  him  free. 

On  the  night  of  the  6th  of  First  Month,  1661,  a 
wine  cooper  by  the  name  of  Venner,  whose  reason 
was  unbalanced,  inflamed  some  fifty  or  sixty  vision- 
aries by  vehement  preaching,  and  these  men  rushed 
from  his  conventicle  in  London,  proclaiming  King 
Jesus.  The  quiet  city  was  hushed  in  sleep,  but  in  a 
few  moments  there  was  a  great  uproar.  The  train 


85 

bands  were  called  out,  and  the  instigators  of  the  tu- 
mult fled  into  the  country  for  two  days,  concealing 
themselves  in  the  woods.  On  the  9th  they  returned 
in  the  open  day,  in  the  fanatical  belief  that  neither 
bullets  nor  sharp  steel  could  hurt  them,  broke  through 
the  city  gates,  routed  all  the  train  bands  they  met, 
and  put  even  the  King's  guard  to  the  run.  They  were 
finally  overcome  and  most  of  them  taken  prisoners ; 
the  rest  fell  with  arms  in  their  hands,  shouting  that 
Christ  was  coming  presently  to  reign  upon  the  earth. 

Notwithstanding  the  insignificant  character  of  this 
outbreak,  a  feeling  of  uncertainty  fell  over  the  nation. 
Many  high  in  rank  were  known  to  belong  to  the  Fifth 
Monarchy  men,  and  the  Earl  of  Clarendon,  desirous 
of  establishing  a  standing  army,  increased  the  fears  of 
people  by  announcing  the  danger  of  a  great  insurrec- 
tion. 

All  dissenters  were  looked  upon  with  suspicion,  and 
Friends,  though  innocent  of  participation  in  any  plots, 
had  to  bear  the  brunt  of  the  persecution  which  fol- 
lowed. Armed  men  broke  up  their  meetings,  and  both 
men  and  women  were  dragged  from  their  houses  to 
prison.  Even  the  sick  were  not  exempt,  but  were 
rudely  taken  to  jail,  one  man  dying  as  soon  as  he  ar- 
rived there. 

The  city  and  country  prisons  were  filled  with  Friends, 
and  Margaret  Fell  went  again  to  the  King,  to  remind 
him  of  his  promise  ;  and  she  gave  him  an  account  of 
the  thousands  who  were  now  deprived  of  their  liberty, 
for  no  crime  but  of  obeying  what  they  believed  to  be 
the  dictates  of  their  God. 

George  Fox  also  drew  up  a  declaration  of  faith  ad- 


86 

dressed  to  the  King,  in  which,  he  proved  that  Friends 
could  not  be  implicated  in  any  such  conflicts.  "  The 
Spirit  of  Christ  which  leads  us  into  all  truth  will 
never  move  us  to  fight  and  war  against  any  man  with 
outward  weapons,  neither  for  the  kingdom  of  Christ, 
nor  for  the  kingdoms  of  the  world.  And  all  wars  and 
fightings  with  carnal  weapons  we  deny,  who  have  the 
sword  of  the  Spirit,  and  all  that  wrong  us  we  leave  to 
the  Lord." 

The  testimony  to  the  unlawfulness  of  all .  war  was 
ever  maintained  by  the  Friends,  and  it  is  interesting 
to  note  the  ground  of  their  objection.  George  Fox 
said  "  he  could  not  be  a  soldier  because  the  spirit  of 
strife  was  slain  in  him,  and  having  been  brought  into 
a  love  for  all  could  not,  he  declared,  fight  against  any. 
His  views  were  the  fruit  of  his  conversion,  the  result 
of  the  unrestrained  working  of  the  Holy  Spirit  in  his 
heart."  Thus  down  through  the  long  vista  of  the 
ages  we  hear  the  echo  of  the  declaration  of  the  early 
Christians,  "  I  am  a  Christian,  and  therefore  I  cannot 
fight." 

The  clouds  were  now  lifted  a  little  by  this  declara- 
tion and  the  fact  that  several  of  the  Fifth  Monarchy 
men,  who  suffered  the  punishment  of  death,  fully  ex- 
onerated Friends  from  any  connection  with  them. 
The  King  finally  issued  an  order  that  Friends  should 
be  set  at  liberty  without  paying  fees. 

An  important  case  was  tried  at  the  assize  in  Not- 
tinghamshire in  the  early  part  of  the  year  1661  con- 
cerning the  validity  of  the  marriages  of  Friends. 
While  disowning  the  power  of  man  to  join  persons 
in  this  solemn  covenant,  Friends  had  been  very  care- 


87 

ful  that  the  proceedings  in  this  matter  should  be  con- 
ducted with  great  care.  Various  preliminary  steps 
were  deemed  necessary,  to  prevent  all  concealment, 
and  at  last  the  parties,  in  a  religious  meeting,  made 
the  declaration  before  God  and  man,  that  they  took 
each  other  to  be  man  and  wife.  The  judge,  after 
hearing  both  sides  of  the  question,  declared  that  this 
was  all  that  was  necessary  for  a  legal  marriage,  and 
the  question  was  never  afterwards  raised. 


CHAPTER  VIII. 

WE  will  now  turn  from  the  contemplation  of  the 
labors  of  these  earnest  men,  to  follow  some  equally 
earnest,  self-denying  women,  who  left  their  comforta- 
ble homes  and  went  forth,  as  they  believed,  at  their 
Master's  bidding,  to  carry  the  knowledge  of  the  glo- 
rious gospel  of  Christ  to  the  ignorant  and  blinded 
followers  of  false  gods. 

In  1660  Mary  Fisher  started  alone  on  a  perilous 
journey  to  visit  the  Sultan  of  Turkey.  In  those  days 
it  required  great  exertion  to  traverse  Europe  ;  but 
after  pressing  through  many  difficulties  she  arrived  at 
Adrianople,  where  Sultan  Mahmoud  was  then  en- 
camped with  his  army.  A  message  from  her  in- 
formed him  that  an  Englishwoman  had  come  with 
something  to  declare  to  him  from  the  great  God. 
An  audience  was  granted,  and  the  next  morning  she 
was  ushered  into  the  presence  of  the  Sultan,  arrayed 
in  his  robes  of  state,  and  surrounded  by  his  officers, 
also  splendidly  attired.  Into  this  scene  of  pomp  and 
splendor  came  the  simple  Quaker,  like  David  of  old 
before  Goliath,  with  no  weapon  of  her  own,  but  in 
the  name  of  the  Lord  of  Hosts.  The  Sultan,  through 
his  interpreters,  courteously  asked  her  to  declare  her 
message,  and  listened  attentively  while  she  spoke. 

A  Friend  in  such  an  interview  would  surely  dwell 
upon  the  principle  of  peace,  so^  often  brought  for- 


89 

ward  by  George  Fox,  and  so  constantly  practiced  by 
himself  and  his  adherents.  The  weak  follower  of 
the  Prince  of  Peace  returned  to  her  home  in  safety, 
after  delivering  her  message ;  but  Sultan  Mahmoud, 
though  seemingly  at  the  acme  of  power  and  glory  in 
the  early  part  of  his  reign,  found  only  trouble  and 
perplexity  at  its  close,  and,  being  deposed  by  his  sub- 
jects, died  in  seclusion. 

Katherine  Evans  and  Sarah  Chevers,  who  started 
for  Alexandria,  did  not  meet  with  as  favorable  a  re- 
ception, for  on  landing  at  Malta  they  were  soon  ar- 
rested by  order  of  the  Inquisition,  and  imprisoned  in 
a  small  room  where  were  only  two  holes  for  light  and 
air.  They  were  so  oppressed  by  the  heat  that  they 
frequently  lay  down  on  the  floor  by  their  door,  hoping 
some  air  would  come^in  at  the  threshold.  Their  skin 
was  parched,  the  hair  fell  from  their  heads,  and  they 
often  fainted.  At  last  they  were  allowed  to  have  the 
door  open  some  part  of  the  time  each  day.  The  in- 
quisitors often  visited  them,  endeavoring  to  persuade 
them  to  renounce  their  religion,  and  threatening  them 
with  death  if  they  did  not.  But  they  were  steadfast, 
and  boldly  expressed  their  views,  confounding  their 
opponents  by  the  power  and  truth  with  which  they 
vindicated  their  principles. 

Notwithstanding  all  their  trials,  the  peace  of  God 
se  filled  their  hearts  that  they  could  write  thus : 
'  AVb  do  greatly  rejoice  and  glorify  the  name  of  our 
Heavenly  Father,  though  we  be  the  least  of  the  flock, 
yet  we  are  of  the  true  fold,  whereof  Christ  Jesus  is 
the  Shepherd,  and  He  hath  a  tender  care  over  us,  and 
hath  carried  us  through  and  over  our  great  afflictions. 


90 

We  are  witnesses  He  can  provide  a  table  in  the  wil- 
derness, both  temporal  and  spiritual.  Oh  the  end- 
less love  of  our  God,  who  is  as  an  everlasting  fount- 
ain, whose  crystal  streams  never  cease  running  to 
every  thirsty  soul." 

The  rigor  of  their  confinement  was  at  last  some- 
what abated,  and  they  preached  Jesus  zealously  to  all 
who  came  near  them.  After  many  fruitless  attempts 
had  been  made  for  their  release  by  their  friends  in 
England,  George  Fox  went  to  the  Earl  of  D'Aubeny, 
and  represented  the  case  in  such  strong  terms  that 
he  promised  to  write  to  the  authorities  at  Malta,  re- 
quiring their  release.  This  was  accordingly  effected, 
after  three  years  of  privation  and  suffering,  during 
which  these  two  frail,  delicate  women  were  enabled 
to  exemplify  the  truth  of  the  declaration,  "  My  God 
shall  supply  all  your  need." 

But  it  was  in  the  New  England  Colonies  that  the 
extreme  penalty  of  death  was  inflicted  upon  those 
whose  greatest  crime  in  the  eyes  of  their  judges  was 
that  they  were  Quakers.  Mention  has  already  been 
made  of  the  persecutions  to  which  some  of  this  hated 
sect  were  subjected,  and  in  1655  the  General  Court 
of  Plymouth  issued  a  proclamation  denouncing  them 
as  "  publishing  dangerous  and  horrid  tracts,"  and  de- 
claring that  any  convicted  of  holding  their  views 
should  be  banished  from  the  colony  under  pain  of 
death.  In  obedience  to  this  law  four  persons  were 
ordered  to  leave  the  jurisdiction.  They  were  Will- 
iam Robinson,  Marmaduke  Stephenson,  William  Led- 
dra,  and  Mary  Dyer,  who  had  come  to  Boston  to 
labor  for  their  Lord.  In  obedience  to  this  mandate 


91 

they  left  the  town,  but  William  Robinson  and  Mar- 
maduke  Stephenson  could  not  feel  satisfied  to  go  fur- 
ther than  Salem.  Here  they  spent  the  night  with 
some  of  their  friends,  and  in  the  morning,  after  an 
affecting  parting,  they  started  again  for  Boston  with  a 
few  who  resolved  to  bear  them  company.  It  seemed 
almost  like  a  funeral  procession,  as  they  calmly  but 
solemnly  went  to  their  doom,  following  what  seemed 
to  them  the  direction  of  their  Lord.  On  reaching 
the  town  they  were  soon  arrested  and  committed  to 
prison.  The  next  month  Mary  Dyer  returned  and 
was  also  taken  into  custody.  The  prisoners  were 
then  brought  before  the  court  and  sentence  of  death 
pronounced  upon  them. 

On  the  day  appointed  for  their  execution  a  band 
of  two  hundred  armed  men,  besides  many  horsemen, 
were  called  out  to  escort  these  harmless,  unarmed 
Quakers  to  the  gallows.  The  prisoners  were  placed 
in  the  centre  with  a  drummer  next  to  them,  who  was 
ordered  to  make  noise  enough  to  drown  their  voices, 
if  they  attempted  to  speak  to  the  crowds  which  fol- 
lowed them.  There  were  mingled  feelings  in  the 
hearts  of  the  spectators,  for  all  could  not  unite  with 
the  unjust  judges,  but  the  prisoners  themselves  were 
at  peace.  We  are  told  "  they  went  with  great  cheer- 
fulness, as  to  an  everlasting  wedding  feast."  The 
men  suffered  first,  and  Mary  Dyer  ascended  the  scaf- 
fold, but  as  the  rope  was  placed  about  her  neck  a  cry 
was  heard,  "  She  is  reprieved."  Her  son  had  made 
such  earnest  intercession  that  her  life  was  granted 
him  on  condition  she  should  leave  the  Colony  at 
once. 


92 

The  following  letter  will  show  that  these  sufferers 
acted  in  single-hearted  obedience  to  their  impressions 
of  duty  in  thus,  as  it  were,  defying  the  rulers  of  Bos- 
ton Colony. 

LETTER   OF  WILLIAM  ROBINSON  TO   GEORGE  FOX. 

"  O  beloved  of  the  Lord,  and  highly  esteemed  and 
honored  among  the  children  of  the  Lord,  who  hath 
made  thee  a  father  unto  thousands  and  hath  given 
thee  the  spirit  of  wisdom  and  understanding,  I  was 
refreshed  when  I  was  constrained  to  write  to  give 
thee  an  account  of  our  travels  and  labors  in  these 
countries." 

After  giving  an  account  of  the  persecution  and 
banishment  of  the  Friends,  he  goes  on  to  speak  of 
himself :  — 

"  Oh,  God  knows  how  near  this  went  to  me,  when 
I  did  hear  they  had  departed,  and  soon  the  Lord  did 
lay  it  upon  me  to  try  their  law ;  yes,  on  the  same  day 
that  I  heard  of  their  departure  was  I  constrained, 
and  soon  made  willing,  to  give  up  my  life  Boston's 
bloody  laws  to  try,  and  was  given  up  frequently  in 
my  spirit  to  the  Lord's  will,  even  to  finish  my  testi- 
mony for  the  Lord  against  the  town  of  Boston  ;  not 
knowing  of  any  Friends  to  pass  with  me  at  that  time, 
but  the  Lord  had  compassion  on  me,  seeing  how  will- 
ingly I  was  given  up  to  do  His  will,  not  counting  my 
life  dear  to  me,  so  that  I  might  finish  my  course 
with  joy ;  and  on  the  day  following,  the  Lord  con- 
strained my  brother  Marmaduke  Stephenson  to  pass 
along  with  me  to  Boston,  who  is  freely  given  up  to 
suffer  with  me  for  the  seed's  sake,  who  doth  dearly 
salute  thee. 


93 

"  O  my  dearly  beloved,  them  who  art  endued  with 
power  from  on  high,  who  art  of  quick  discerning  in 
the  fear  of  our  God  ;  oh  remember  us,  —  let  thy 
prayers  be  put  up  unto  the  Lord  God  for  us,  that  His 
power  and  strength  may  rest  with  us  and  upon 
us ;  that  faithful  we  may  be  preserved  to  the  end. 
Amen.  WM.  ROBINSON. 

"From  the  Common  Gaol  in  Boston, 
the  12th  of  the  Fifth  Month,  1659." 

In  the  spring  of  1660  Mary  Dyer  felt  she  must  re- 
turn to  Boston,  and  was  soon  in  her  old  prison  again. 
Being  brought  before  the  court,  the  governor,  John 
Endicott,  asked  her  if  this  was  the  same  Mary  Dyer, 
to  which  she  replied,  "  I  am."  She  then  gave  the 
reason  for  her  return,  that  she  believed  the  Lord  had 
sent  her  to  beseech  them  to  repeal  their  wicked  law, 
and  to  warn  them  that  He  would  assuredly  punish 
those  who  opposed  His  will.  Her  expostulations 
were  unavailing,  Governor  Endicott  was  immovable, 
and  she  was  condemned  to  be  hung  at  nine  o'clock 
the  next  day. 

Morning  came  ;  Boston  Common  presented  an  un- 
wonted spectacle.  Groups  of  awe-stricken  women 
were  talking  in  whispers  of  the  sad  fate  awaiting  one 
who  was  like  themselves  a  wife  and  a  mother.  Chil- 
dren were  gazing  with  wonder  and  terror  at  the 
gloomy  gallows  tree  erected  before  them,  and  won- 
dered what  wicked  thing  this  woman  could  have  done 
that  she  must  be  hanged  ;  while  strong  men,  who  de- 
nounced the  mistaken  zeal  of  the  Quakers,  could  but 
acknowledge  they  were  an  honest  sect,  and  many 
would  fain  have  let  them  alone.  Soon  came  the 


94 

sound  of  drum  and  fife,  and  a  company  of  soldiers 
marched  by ;  then  came  men  beating  their  drums 
loudly,  and  by  their  side  walked  calmly  and  serenely 
the  heroine  of  the  day,  the  hated,  despised  Quaker. 
She  ascended  the  scaffold,  and  when  her  life  was 
again  proffered,  on  condition  she  should  leave  Boston 
forever,  she  replied,  "  Nay,  I  cannot  promise.  In 
obedience  to  the  will  of  the  Lord  I  came,  and  in  His 
will  I  abide,  faithful  unto  death."  The  signal  was 
given,  the  drop  fell,  and  this  faithful  witness  for  Jesus 
went  home  to  be  with  Him  forever. 

These  persecutions  were  soon  stopped  by  the  Home 
Government,  and  only  one  other  person  was  hanged. 
When  the  Friends  in  England  heard  of  these  cruel 
deeds,  Edward  Burrough  went  to  King  Charles  and 
told  him  "  a  vein  of  innocent  blood  was  opened  in 
his  kingdom,  which  if  it  were  not  stopped  would 
overrun  all."  The  King  had  no  great  respect  for  the 
loyalty  of  his  New  England  subjects,  and  expressed 
himself  willing  to  put  a  stop  to  these  proceedings  at 
once.  He  accordingly  wrote  a  mandamus  ordering 
that  no  more  Quakers  should  be  persecuted,  but  that 
they  should  be  sent  to  the  Home  Government  for 
trial.  As  no  ship  was  likely  soon  to  sail  for  New 
England,  the  Friends  sent  one  at  their  own  expense, 
to  carry  this  important  document.  It  was  entrusted 
to  Samuel  Shattock,  one  of  those  who  had  been  ban- 
ished from  Boston  under  pain  of  death. 

When  the  ship  arrived  in  Boston  harbor,  Governor 
Endicott  and  his  associates  were  not  a  little  surprised 
to  see  this  banished  man  returning  as  the  king's  dep- 
uty, bringing  his  mandamus.  There  was,  however, 


95 

nothing  to  be  done  but  to  accept  Samuel  Shattock, 
and  the  ship-load  of  Quakers  he  brought  with  him, 
as  peaceably  as  possible. 

From  this  time  persecution  ceased  in  the  New 
World,  while  in  the  Old  the  Friends  were  soon  to  be 
introduced  into  a  school  whose  lessons  were  qualified 
to  teach  them  to  "  endure  hardness  "  like  good  sol- 
diers of  Jesus  Christ. 

In  1661  an  Act  of  Conformity  was  passed  by  the 
King  and  Parliament  forbidding  the  exercise  of  any 
other  form  of  worship  than  the  Protestant  Episcopal. 
The  order  was  also  given  that  the  oaths  of  supremacy 
and  allegiance  should  be  tendered  to  all  whose  loy- 
alty was  doubtful.  Those  who  refused  to  take  this 
oath  were  in  danger  of  imprisonment  for  life  and  the 
loss  of  all  their  property. 

This  direct  violation  of  the  Declaration  of  Breda 
filled  all  non-conformists  with  alarm.  Two  thousand 
Presbyterian  ministers  were  ejected  from  their  homes 
in  consequence,  and  the  Friends  again  felt  the  press- 
ure of  persecution.  Indeed,  the  blow  fell  more  heav- 
ily upon  them  because  of  their  conscientious  opposi- 
tion to  all  oaths.  Four  thousand  members  of  the 
Society  of  Friends  were  thrown  into  prison ;  neither 
age  nor  sex  was  spared;  old  men  with  gray  hair, 
and  the  young  in  the  prime  of  life,  were  cast  into 
loathsome  dungeons.  They  believed  the  exercise  of 
their  public  worship  was  a  duty  from  which  no  man 
could  discharge  them,  and  continued  their  meetings. 
The  magistrates  and  soldiery  having  closed  many  of 
their  houses  they  were  obliged  to  stand  in  the  streets, 
where  of  course  a  crowd  would  soon  gather.  The 


96 

ministers,  taking  advantage  of  this  opening,  declared 
the  precious  truths  of  the  gospel  with  such  power, 
that  while  some  of  the  spectators  mocked,  others  were 
constrained  to  say  the  Lord  was  with  that  people. 
It  was  not  an  unfrequent  occurrence  for  a  minister  to 
be  arrested  while  preaching  and  carried  off  to  prison. 
Without  hesitation  another  would  take  his  place,  and 
the  order  of  the  meeting  was  unbroken.  The  seed 
sown  fell  into  some  places  where  a  plentiful  harvest 
was  afterwards  gathered  to  the  glory  of  God. 

Even  in  these  trying  times  the  number  of  the 
Friends  increased,  and  neither  the  danger  of  impris- 
onment, nor  the  cruel  treatment  experienced  from 
the  soldiery,  could  check  the  growth  of  the  Society. 
Two  boys,  one  sixteen,  the  other  thirteen,  were  ar- 
rested at  a  meeting  and  brought  before  the  Lieuten- 
ant of  the  Tower.  He  sent  them  to  Bridewell,  where 
their  hands  were  placed  in  stocks,  they  were  cruelly 
whipped  and  sent  to  prison,  where  they  remained 
some  time.  Yet  these  undaunted  lads  wrote  a  letter 
from  their  prison  house  to  the  children  of  Friends, 
urging  them  to  be  faithful  to  their  duty  to  the  Lord, 
without  regarding  the  power  or  malevolence  of  man. 
In  some  cases,  where  the  parents  and  older  Friends 
were  imprisoned,  the  meetings  were  continued  by  the 
children,  who,  at  the  risk  of  sharing  their  suffering, 
met  as  they  had  been  accustomed,  to  worship  God. 


CHAPTER  IX. 

ALTHOUGH  King  Charles  had  consented  to  the 
passage  of  the  Act  of  Non-conformity,  he  sympathized 
so  much  with  his  Roman  Catholic  subjects  that  he 
sought  to  aid  them.  In  1662,  with  the  consent  of 
his  Privy  Council,  he  wrote  a  declaration  of  indul- 
gence towards  those,  who,  through  conscientious 
scruples,  could  not  conform  to  the  Church  of  Eng- 
land. Parliament,  however,  steadily  refused  to  ac- 
cept this,  or  grant  any  indulgence  to  Dissenters,  and 
as  the  king  was  sorely  in  need  of  subsidies  he  was 
obliged  to  yield  to  their  decision.  During  the  sum- 
mer of  1663  the  King  and  Queen  visited  some  of  the 
western  counties  of  England,  and  while  they  were  ab- 
sent from  London  rumors  were  circulated  of  a  con- 
spiracy formed  in  the  north,  between  the  Republi- 
cans and  Separatists,  to  raise  a  general  insurrection. 
George  Fox  heard  of  this  plot  while  traveling  in 
Yorkshire,  and  knowing  the  danger  to  Friends  from 
any  public  disturbance,  he  wrote  and  circulated  a 
paper  declaring  the  testimony  of  his  people  against 
any  plots  or  conspiracies.  A  copy  of  this  was  sent 
to  the  King  and  Parliament.  Notwithstanding  this 
precaution  Friends  suffered  severely  ;  their  refusal  to 
take  any  oath  giving  their  enemies  opportunity  to 
denounce  them  as  rebels  against  the  government. 
The  magistrates  in  Cumberland  offered  a  crown  a 


98 

day  to  any  one  who  would  apprehend  a  Quaker 
preacher,  and  as  George  Fox  was  considered  as  the 
leader  of  the  sect,  a  reward  of  five  pounds  was  prom- 
ised for  his  arrest. 

After  quite  an  extensive  tour  through  Yorkshire, 
Cumberland,  Durham,  and  Westmoreland,  George 
Fox  came  to  Swarthmore.  Here  he  was  informed 
that  Colonel  Kirby  had,  only  a  short  time  before, 
sent  a  lieutenant  to  the  Hall  to  arrest  him.  He  felt 
as  he  says,  "  moved  of  the  Lord,"  to  go  to  Kirby 
Hall  and  speak  to  its  master.  It  was  about  five 
miles  from  Swarthmore,  and  on  arriving  there  he 
found  the  reception  room  full  of  the  gentry  of  the 
county.  Nothing  daunted  by  the  company,  he  ap- 
proached Colonel  Kirby,  saying  he  understood  he 
wished  to  see  him,  and  therefore  had  come  to  know 
what  he  had  against  him. 

"  Nothing,"  answered  the  Colonel,  "  but  Mistress 
Fell  must  not  keep  great  meetings  at  her  house,  for 
they  meet  contrary  to  the  Act." 

George  Fox  replied,  that  Act  did  not  apply  to  them, 
but  to  those  who  met  to  plot  and  contrive  and  raise 
insurrections  against  the  King,  but,  as  Colonel  Kirby 
knew,  those  who  met  at  Margaret  Fell's  were  his 
peaceable  neighbors.  After  a  friendly  conversation 
Colonel  Kirby  shook  him  cordially  by  the  hand,  say- 
ing again  he  had  nothing  against  him,  and  they 
parted. 

The  officials  under  Colonel  Kirby  were  not  so  le- 
nient, and  taking  advantage  of  his  absence  in  London, 
the  justices  and  deputy  lieutenants  met  at  Holker 
Hall,  where  Judge  Preston  lived,  and  granted  a  war- 


99 

rant  to  apprehend  George  Fox.  Timely  warning  was 
sent  to  him,  but  he  refused  to  escape,  fearing  if  he 
did  so  the  blow  would  fall  more  heavily  upon  those 
who  were  left.  The  next  day  an  officer  with  sword 
and  pistols  came  to  Swarthmore  Hall  to  arrest  him. 
George  Fox  asked  to  see  the  order  for  his  arrest, 
upon  which  the  officer  put  his  hand  upon  his  sword, 
and  refused  to  show  any  other  warrant. 

His  friend  Margaret  Fell  accompanied  him  to 
Holker  Hall,  where  Sir  George  Middleton  and  others 
were  assembled  to  try  his  case.  The  serious  charge 
was  brought  against  him  that  "  he  had  written  against 
the  plotters,  and  had  knocked  them  down."  George 
Fox  quaintly  says,  "  this  they  could  not  make  much 
of,  for  I  told  them  I  had  heard  of  the  plot,  and  had 
written  against  it." 

Then  said  George  Middleton,  "  You  deny  God,  the 
church,  and  the  faith."  He  replied,  "  Nay,  I  own 
God,  the  true  church,  and  the  true  faith,  but  what 
church  dost  thou  own  ?  " 

As  Middleton  was  a  Romanist  he  could  not  answer 
that  question,  but  turned  upon  the  prisoner  with  these 
words,  "  You  are  a  rebel  and  a  traitor."  George  Fox 
quietly  rose  from  his  seat,  and  with  great  earnestness 
said  :  "  I  have  suffered  more  than  twenty  such  as  thou 
or  any  present,  I  was  imprisoned  six  months  in  the 
Derby  dungeon,  because  I  would  not  take  up  arms 
against  the  king  at  the  battle  of  Worcester ;  I  was 
also  sent  a  prisoner  to  Oliver  Cromwell  as  a  conspira- 
tor against  him.  Ye  talk  of  a  king,  but  how  did  ye 
all  stand  in  the  days  of  Cromwell,  and  what  did  ye  do 
then  for  the  king  ?  I  have  more  love  to  him,  and  his 
eternal  good  and  welfare,  than  any  of  you." 


100 

Justice  Middleton  now  commanded  that  the  oaths 
of  allegiance  and  supremacy  should  be  put  to  him. 
George  Fox  shrewdly  asked  whether  he,  who  was  him- 
self a  Catholic  and  a  swearer,  had  taken  the  oath.  "  As 
for  us  we  cannot  swear  at  all,  because  Christ  and  his 
apostles  have  forbid  it."  This  pointed  query  for  the 
moment  warded  off  the  blow ;  the  oaths  were  dispensed 
with,  and  the  prisoner  was  released  on  his  promise  to 
appear  at  the  next  Lancaster  sessions. 

True  to  his  word,  at  the  winter  assizes  George  Fox 
appeared  at  Lancaster.  Among  those  upon  the  bench 
were  many  noted  opponents  of  Friends,  one  of  whom, 
Judge  Fleming,  had  offered  five  pounds  to  any  one 
who  would  apprehend  George  Fox.  The  session  was 
large,  but  the  crowd  made  way  for  the  noted  man 
who  was  exciting  so  much  attention.  He  quietly 
walked  up  to  his  place,  adhering  to  what  he  believed 
to  be  his  duty  in  not  removing  his  hat,  but  saying, 
"  Peace  be  among  you." 

He  was  questioned  in  regard  to  the  plot  already 
alluded  to ;  but  finding  no  grounds  on  which  to  estab- 
lish any  charges  against  him  they  again  tendered  him 
the  oaths.  One  of  the  justices  asked  him  if  he  con- 
sidered it  unlawful  to  swear,  an  unwarrantable  ques- 
tion, as  no  prisoner  is  obliged  to  criminate  himself. 

George  Fox  avoided  the  snare  by  saying,  "  In  the 
time  of  the  law  among  the  Jews  before  Christ  came, 
they  were  commanded  to  swear  ;  but  Christ  who  doth 
fulfill  the  law,  in  these  gospel  times,  commands  not  to 
swear  at  all,  and  the  Apostle  James  forbids  swearing 
even  to  them  that  were  Jews  and  had  the  law  of  God." 
He  then  produced  a  paper  which  he  had  written 


101 

against  oaths,  asking  it  should  be  read  in  open  court, 
but  this  was  refused,  and  he  was  remanded  to  prison 
for  declining  the  oath.  As  he  was  led  away,  he  said, 
"All  people  take  notice  that  I  suffer  for  the  doctrine 
of  Christ,  and  for  obedience  to  His  commands." 

Lancaster  jail  was  crowded  with  Quakers,  some  of 
them  poor  farmers,  whose  families  were  dependent 
upon  them  for  support.  Many  of  these  had  been  zeal- 
ous loyalists,  and,  before  they  adopted  the  peaceable 
views  of  Friends,  had  fought  and  bled  for  Charles  I., 
and  continued  faithful  to  him  to  the  end.  Their  per- 
secutors were  fierce  Roundheads,  who  now  professed 
a  great  zeal  for  the  King,  but  whose  conduct  seemed 
to  the  prisoners  to  be  very  unjust  and  cruel.  In  some 
cases  remonstrances  effected  the  liberation  of  Friends, 
but  most  were  suffered  to  lie  in  prison  and  many  died 
there. 

After  three  months'  imprisonment  George  Fox  was 
brought  before  the  next  quarter  sessions,  on  the  14th 
of  Third  Month,  1664,  and  the  first  question  put  to  him 
was  "  Will  you  take  the  oath  of  allegiance  ?  "  With- 
out hesitancy  came  the  bold  answer,  "  I  am  a  Chris- 
tian, and  Christ  commands  me  not  to  swear.  Whether 
I  should  obey  God  or  man  judge  ye." 

After  some  further  conversation,  the  judge  said : 
"  Well,  George  Fox,  say  whether  thou  wilt  take  the 
oath,  yea  or  nay  ?  " 

In  conscious  innocence  the  prisoner  replied,  "  If  I 
could  take  any  oath  at  all,  I  could  take  this  ;  for  I  do 
not  deny  some  oaths  only,  or  on  some  occasions,  but 
all  oaths,  according  to  Christ's  doctrine,  who  hath  com- 
manded His  followers  '  Not  to  swear  at  all.'  "  Now 


102 

if  tl.iou  or  any  of  you,  or  any  of  your  ministers  or 
priests  here,  will  prove  that  ever  Christ  or  His  apos- 
tles, after  they  had  forbidden  all  swearing,  com- 
manded Christians  to  swear  then  I  will  swear." 

Several  ministers  were  present,  but  none  took  up 
the  gage  thus  boldly  thrown  down.  The  judge  then 
told  the  jailer  to  take  him  away,  the  prisoner  declar- 
ing :  "  It  is  for  Christ's  sake  I  cannot  swear,  and  in 
obedience  to  His  commands  I  suffer  ;  and  so  the  Lord 
forgive  you  all." 

In  the  sixth  month  of  this  year,  1664,  George 
Fox  was  again  brought  before  Judge  Turner.  For 
two  hours  he  stood  among  murderers  and  felons,  the 
gazing-stock  of  the  whole  court.  His  indictment  was 
read,  and  he  showed  so  many  errors  in  it  that  the 
judge  was  forced  to  confess  he  could  not  in  justice  be 
condemned  from  it.  The  unfailing  snare,  however, 
remained,  and  Judge  Turner,  starting  up  in  a  rage, 
exclaimed,  "  I  can  put  the  oath  to  any  man  here,  and 
I  will  put  it  to  you  again."  The  Bible  was  handed 
to  the  prisoner,  and  he  was  asked  whether  he  would 
take  the  oath  or  not.  He  replied,  "  You  have  given 
me  a  book  to  kiss  and  to  swear  on,  and  this  book  says, 
4  Kiss  the  Son,'  and  the  Son  saith  in  the  book 
'  Swear  not  at  all.'  I  say  as  the  Book  says,  yet  ye 
imprison  me.  How  chance  ye  do  not  imprison  the 
Book  ?  How  comes  it  the  Book  is  at  liberty  among 
you,  which  bids  me  not  to  swear,  yet  ye  imprison  me 
for  doing  what  the  Book  bids  me ?  "  "I  held  up  the 
Bible  open,  to  show  them  the  place  where  Christ  for- 
bade swearing.  They  plucked  the  book  out  of  my 
hand,  and  the  judge  said,  Nay,  but  we  will  imprison 
George  Fox." 


103 

Instead  of  obtaining  his  liberty  by  this  clear  ex- 
posure of  the  palpably  gross  errors  of  his  indictment, 
he  was  reconducted  to  prison,  there  to  be  immured 
till  the  ensuing  assizes  ;  and  in  order  to  make  his  case 
still  harder,  his  sufferings  were  increased  tenfold  by 
a  second  interference  of  Colonel  Kirby,  who  gave 
particular  orders  to  the  jailer  "  to  keep  him  close,  and 
suffer  no  flesh  alive  to  come  at  him,  for  he  was  not  fit 
to  be  discoursed  with  by  men."  In  consequence  of 
this  order  he  was  removed  into  an  upper  chamber,  in 
an  old  and  ruinous  tower  of  the  castle,  so  much  more 
dilapidated  than  his  former  abode  that  he  was  con- 
stantly exposed  to  the  inclemencies  of  the  weather, 
and  often  had  the  greatest  difficulty  to  preserve  his 
bed  and  clothing  (which  was  always  damp  and  cold) 
from  being  wet  through.  He  was  also  so  much  dis- 
tressed by  smoke,  which  penetrated  into  his  room 
from  other  fires  in  the  prison,  that  at  times  he  was 
nearly  suffocated  by  it,  and  often  could  scarcely  dis- 
cern the  light  of  a  candle  from  its  density.  In  this 
inhuman  place  he  was  doomed  to  pass  the  whole  win- 
ter (which  was  unusually  long  and  severe)  for  no 
crime,  and  was  at  last  so  much  affected  by  a  con- 
tinued exposure  to  the  cold  and  wet,  and  the  constant 
inhaling  of  such  an  impure  atmosphere,  that  he  was 
reduced  to  a  state  of  great  suffering :  his  body  became 
swollen,  and  his  limbs  so  benumbed  that  he  could  with 
difficulty  use  them. 

In  this  miserable  dungeon  George  Fox  remained  a 
prisoner  for  eighteen  months,  when  Colonel  Kirby, 
and  the  magistrates  who  placed  liirn'^ there,  feeling 
the  odium  of  the  exposure  of  their  malice  and  hy- 


104 

pocrisy,  became  desirous  to  have  him  removed  from 
their  neighborhood.  Application  was  accordingly 
made  to  the  King  and  council  for  his  removal,  under 
the  plea  that  he  "  deserved  no  clemency  or  mercy." 
Yet  the  only  thing  that  could  be  brought  against  him 
was  his  refusal  to  take  an  oath  on  account  of  religious 
scruples. 

He  was  brought  from  his  prison,  his  swollen  limbs 
and  emaciated  appearance  telling  the  story  of  his  suf- 
ferings. Scarcely  able  to  stand  or  walk  he  was  placed 
on  horseback  and  hurried  away  to  Bentham,  a  dis- 
tance of  fourteen  miles.  One  of  the  under  jailers 
amused  himself  by  lashing  the  horse,  upon  which  the 
weary  prisoner  could  scarcely  sit,  thus  adding  to  his 
sufferings.  He  finally  reached  Scarborough  Castle, 
where  he  was  to  spend  the  next  year  of  his  life,  and 
was  delivered  into  the  custody  of  Sir  Jordan  Cros- 
lands,  the  governor,  who,  influenced  no  doubt  by  the 
misrepresentations  of  his  persecutors,  treated  the 
poor,  suffering  prisoner  with  barbarous  severity.  At 
first  he  was  put  in  a  room  with  a  sentry  over  him,  but 
being  very  faint  and  weak,  he  was  allowed  sometimes 
to  go  out  in  the  air  with  the  sentry.  He  was  after- 
wards removed  to  a  room  very  open  to  the  weather, 
and  which  smoked  so  much  that  it  was  but  seldom  he 
could  have  a  fire.  One  day  the  governor  came  to  see 
him,  and  George  Fox  lighted  a  little  fire  which  im- 
mediately filled  the  room  so  full  of  smoke  that  the 
governor  could  hardly  find  his  way  out. 

In  order  to  render  this  little  den  habitable  he  ex- 
pended fifty  shillings  in  repairs,  a  sum  of  more  im- 
portance in  those  days  than  now,  but  no  sooner  had 


105 

he  made  it  tolerable  than  they  removed  him  to  one 
much  worse,  where  he  Irad  neither  chimney  nor  hearth 
for  fire,  and  into  which  the  rain  and  wind  beat,  wet- 
ting both  his  clothes  and  bed.  Having  no  fire  at 
which  to  dry  them,  he  became  so  benumbed  by  the 
damp  and  cold  that  his  fingers  swelled  to  double  their 
usual  size.  He  was  so  closely  confined  that  his  friends 
were  not  allowed  to  see  him,  or  bring  him  the  little 
comforts  with  which  they  would  gladly  have  supplied 
him.  Sometimes  the  soldiers  would  steal  the  few 
necessaries  he  sent  for,  from  the  person  who  brought 
them.  For  a  long  time  his  food  consisted  of  nothing 
but  bread,  and  his  drink,  water  in  which  he  had 
steeped  a  little  wormwood.  Commonly,  he  says,  "  a 
three  penny  loaf  served  me  three  weeks,  and  some- 
times longer."  • 

During  this  long  period  of  suffering  he  had  an  op- 
portunity for  practicing  the  lessons  he  had  learnt  in 
the  school  of  Christ,  and,  through  the  grace  of  God 
strengthening  him,  he  was  enabled  to  manifest  Chris- 
tian patience  and  fortitude,  and  still  adorn  the  doc- 
trine of  God  his  Saviour.  While  debarred  from  the 
privilege  of  seeing  his  friends,  others  were  allowed 
entrance  into  his  prison,  many  of  whom  came  to  tan- 
talize him,  and  some  to  question  his  religious  views. 
Always  ready  to  give  a  reason  for  the  hope  that  was 
in  him,  George  Fox  gladly  availed  himself  of  the  op- 
portunity of  declaring  the  truth  as  it  is  in  Jesus.  His 
Christian  conduct  at  last  had  an  influence  upon  the 
governor  and  his  officers,  and  they  came  to  treat  him 
with  respect,  and  even  with  kindness. 

While  George  Fox  was  thus  suffering  for  conscience' 

5* 


106 

sake  his  kind  hostess,  the  widow  of  Judge  Fell,  was  in 
her  turn  subjected  to  trial  and  imprisonment.  One 
day  as  the  Friends  were  quietly  sitting  in  their  meet- 
ing in  Swarthmore  Hall,  Colonel  Kirby  made  his  ap- 
pearance and  took  down  the  names  of  all  the  men 
present.  A  few  days  after  an  officer  came  to  bring 
Margaret  Fell  before  a  special  meeting  of  the  magis- 
tracy, assembled  at  Ulverstone.  She  was  questioned 
in  regard  to  the  meetings  held  at  her  house,  and  told 
if  she  would  not  promise  to  discontinue  them,  they 
would  tender  her  the  oaths  of  allegiance  and  suprem- 
acy. She  replied,  so  long  as  the  Lord  let  her  have  a 
house,  she  would  in  spirit  and  in  truth  endeavor  to 
worship  God  in  it.  The  oath  was  then  tendered,  and 
as  she  could  not  conscientiously  take  any  oaths,  she, 
too,  was  sent  to  prison  till  the  next  assizes.  Here  the 
same  plan  was  pursued  with  the  same  result.  She 
could  neither  take  the  oath,  nor  accept  her  liberty  on 
condition  of  giving  up  the  meetings  at  her  house,  and 
so  was  remanded  for  three  months  more.  At  the  ex- 
piration of  this  period  Judge  Turner  passed  sentence 
of  premunire  against  her,  by  which  she  was  outlawed, 
condemned  to  imprisonment  for  life,  and  her  property 
confiscated  to  the  Crown.  But  neither  faith  nor  cour- 
age forsook  her,  and  she  returned  this  answer  to  her 
cruel  sentence :  "  Although  I  am  out  of  the  king's  pro- 
tection, I  am  not  out  of  the  protection  of  the  Al- 
mighty God." 

The  Lord  did  indeed  sustain  her,  as  she  parted 
from  her  children,  and  returned  to  her  gloomy  prison, 
not  knowing  whether  she  should  ever  see  them  or 
her  beloved  home  again.  She  proved,  of  a  truth,  that 


107 

"  Stone  walls  do  not  a  prison  make 
Nor  iron  bars  a  cage." 

for  the  light  of  the  Lord  shone  in  her  heart,  and  His 
peace  filled  her  soul. 

Shut  up  in  Lancaster  Castle,  Margaret  Fell,  though 
debarred  from  active  cooperation  with  her  friends, 
•was  able  to  use  her  pen  in  the  service  of  her  Master. 
She  sent  letters  of  advice  and  counsel  to  the  differ- 
ent meetings  of  Friends,  and  tracts  on  various  sub- 
jects came  from  her  dungeon  walls,  flying  like  seed- 
vessels  of  truth,  in  many  cases  to  spring  up  and  bear 
fruit  to  God's  glory.  After  three  years'  imprison- 
ment she  wrote  a  forcible  appeal  to  the  king,  remind- 
ing him  of  the  declaration  of  Breda,  and  his  promise 
to  her  that  if  the  Friends  were  peaceable  they  should 
be  protected.  She  also  referred  to  her  interview 
with  the  king,  and  her  advice  to  him  to  beware  of 
taking  counsel  of  those  who  would  rppress  them 
whose  only  crime  was  that  they  obeyed  and  wor- 
shipped the  Lord  Jesus.  She  then  describes  her 
prison  as  "  a  place  where  storm,  wind,  and  rain 
found  easy  access,  and  which  sometimes  was  filled 
with  smoke." 

This  remonstrance  had  no  effect,  and  she  remained 
in  her  gloomy  prison-house  nearly  two  years  longer, 
when  the  efforts  of  her  friends  on  her  behalf  were 
successful.  In  1668  she  was  released  from  her  con- 
finement, and  allowed  to  return  to  her  home  and 
children  after  an  imprisonment  of  nearly  five  years. 


CHAPTER  X. 

WHILE  George  Fox  was  shut  up  in  prison  the  suf- 
ferings of  Friends  were  greatly  increased  by  the  pas- 
sage of  the  Act,  justly  called  the  "  Infamous  Conven- 
ticle Act."  This  declared  that  "  any  person  of  the 
age  of  sixteen  and  upwards,  who  should  be  found  at 
any  meeting  or  conventicle,  under  color  or  pretense 
of  any  exercise  of  religion,  in  any  other  manner  than 
is  allowed  by  the  liturgy  of  the  Church  of  England  ; 
at  which  meetings  should  be  five  persons  or  more 
assembled  over  and  above  those  of  the  same  house- 
hold, should  be  fined  £5  on  the  first  offense,  or  be 
imprisoned  for  a  term  not  exceeding  three  months  ;  " 
for  a  second  offense  <£10  and  an  imprisonment  of  not 
more  than  six  months,  while  the  punishment  of  the 
third  was  to  be  transportation  for  seven  years.  This 
law  went  into  effect  on  the  1st  of  Seventh  Month, 
1664,  and  excited  the  just  animadversion  of  the  more 
thoughtful  people  of  England.  Its  interference  with 
the  privacy  of  domestic  life  ;  its  encouragement  of 
eaves-droppers  and  informers  ;  and  the  probable  re- 
sult offending  out  of  the  country  citizens  of  good 
moral  repute,  industrious,  and  contributing  to  the 
public  wealth,  were  set  forth,  and  those  in  power 
warned  that  such  wickedness  ^rould  sooner  or  later 
bring  the  judgments  of  God  upon  the  people.  It  was 
intended,  apparently,  for  all  non -confer mists,  but 


109 

was  rarely  enforced  against  any  but  Friends,  who 
were  soon  crowded  into  the  prisons  because  they 
would  not  relinquish  their  liberty  of  conscience. 

One  of  their  number,  George  Whitehead,  pro- 
claimed in  a  pamphlet  issued  at  this  time :  "  Since 
then  our  meetings  are  kept  in  obedience  to  the  Lord 
God,  and  according  to  the  freedom  He  hath  given  us, 
we  may  not  leave  off  our  testimony  for  God  in  that 
case,  but  we  must  be  faithful  to  Him,  whatsoever  we 
suffer  on  that  account."  Taking  advantage  of  their 
faithfulness  in  the  performance  of  this  duty,  the 
magistrates  hastened  their  proceedings  in  order  that 
the  nation  might  be  delivered  from  the  supposed 
dangerous  people,  whose  presence  was  so  obnoxious. 
After  breaking  up  a  meeting,  those  in  attendance 
would  be  sent  to  prison  for  a  few  days,  and  when  set 
at  liberty,  being  found  at  their  meetings  again,  the 
same  course  was  pursued,  and  before  the  12th  of 
Eighth  Month,  only  six  weeks  after  the  passage  of 
the  Act,  eight  persons  were  arraigned  for  the  third  of- 
fense. Their  indictment  was  brought  before  the 
grand  jury,  who  could  not  agree  on  a  verdict  and  ig- 
nored the  bill.  The  judge,  however,  insisting  on  a 
reconsideration  of  their  opinion,  they  brought  in  a 
verdict  against  the  prisoners.  The  judge  then  told 
the  Friends  that  if  they  would  promise  to  go  to  no 
more  meetings  they  might  be  released.  This,  of 
course,  they  could  not  do,  and  were  accordingly  sen- 
tenced to  be  transported  beyond  the  seas,  —  some  to 
the  island  of  Barbadoes,  and  others  to  Jamaica. 

A  fresh  difficulty  now  arose,  for  the  captains  of 
vessels  sailing  to  these  ports  were  unwilling  to  take 


110 

any  such  passengers.  One  was  at  last  compelled  to 
take  them  on  board  his  ship,  which  was  tossed  about 
by  contrary  winds,  and  could  make  no  progress. 
After  cruising  about  for  two  months,  the  captain  and 
the  sailors  became  so  uneasy  that  they  landed  the 
unoffending  Quakers  at  Deal,  giving  them  a  certifi- 
cate declaring  that  they  did  not  run  away,  but  were 
freely  set  on  shore  by  the  captain,  who  added,  "  I 
durst  not  go  off  with  these  prisoners,  because  I  found 
them  to  be  honest  men,  who  did  not  deserve  banish- 
ment." 

The  Friends  returned  to  their  homes,  and  by  let- 
ter acquainted  the  King  and  Council  with  the  whole 
proceeding.  This  letter  was  read  at  the  council 
board,  and  they  were  remanded  to  prison  till  some 
one  could  be  found  to  take  them  away.  After  an 
imprisonment  of  seven  years  the  King  ordered  their 
release. 

Two  hundred  were  sentenced  to  banishment  in 
this  and  the  succeeding  year,  but  the  same  difficulty 
continued,  and  only  seventeen  were  really  sent  away. 
The  remainder  were  kept  in  the  already  crowded 
prisons,  where  many  laid  down  their  lives  for  the  sake 
of  their  religion.  Yet  the  supporting  power  of  their 
God  was  with  them,  as  will  be  seen  by  an  extract  of 
a  letter  from  one  who  was  sentenced  to  Jamaica. 
"  There  is  no  God  like  unto  our  God,  who  is  come 
nigh  unto  us  in  a  needful  time,  and  is  present  with 
us,  to  refresh  and  warm  our  hearts."  Their  con- 
stancy is  shown  in  the  answer  of  a  woman,  when 
asked  what  she  had  to  say  to  the  evidence  given 
against  her.  "  If  I  had  as  many  bodies  as  hairs  on 


Ill 

my  head,  I  could  lay  them  all  down  for  the  living 
eternal  truth  of  the  living  God." 

As  the  year  1664  drew  to  a  close  persecution  con- 
tinued to  increase,  and  the  new  year  opened  gloomily. 
The  King  declared  he  neither  wished  to  see  the  Quak- 
ers, or  to  hear  from  them,  as  he  could  do  nothing 
more  for  them  ;  and  as  the  Friends  went  on  First-day 
morning  to  attend  their  place  of  worship,  none  of 
them  knew  whether  he  would  ever  again  see  his 
home  and  his  loved  ones.  Yet  while  these  severe 
measures  were  exacted  for  forcing  uniformity  in  re- 
ligious matters,  true  religion  was  never  more  neg- 
lected. The  manners  and  habits  of  the  age  were 
corrupt  and  immoral.  The  profligacy  of  the  court 
was  repeated  among  the  common  people,  and  "drunk- 
enness, profane  swearing,  and  debauchery  abounded 
in  the  nation." 

Many  remonstrances  and  prophetic  warnings  were 
sent  to  the  King  and  Parliament,  by  earnest  Friends 
who  felt  constrained  of  the  Lord  to  warn  them  of 
His  judgments. 

One  was  written  by  George  Fox  "  the  Younger," 
as  he  was  called,  to  distinguish  him  from  the  veteran 
now  lying  in  Scarborough  Castle.  As  early  as  1661 
he  mourns  over  the  judgments  that  are  coming  upon 
England,  saying  the  Lord  had  spoken  to  him  con- 
cerning the  inhabitants.  "  An  overflowing  scourge, 
yea,  even  a  great  scourge,  yea,  even  a  great  and  terri- 
ble judgment,  will  come  upon  the  land,  and  many  in 
it  will  fall  and  be  taken  away." 

Another  Friend  wrote  the  following  laconic  epistle, 
addressed  to  the  King  and  both  Houses  of  Parliament. 


112 

"  Meddle  not  with  my  people,  because  of  their 
conscience  to  me,  and  banish  them  not  out  of  the 
nation  because  of  their  conscience,  for  if  you  do,  I 
will  send  my  plagues  upon  you,  and  ye  shall  know 
that  I  am  the  Lord. 

"  Written  in  obedience  to  the  Lord  by  His  servant, 

"  GEORGE  BISHOP." 

In  the  early  part  of  the  year  1665  two  great  evils 
fell  upon  the  English  nation,  in  which  it  was  scarcely 
surprising  Friends  should  see  the  hand  of  the  Lord, 
in  chastisement,  upon  a  sinful  and  persecuting  people. 
The  war  with  Holland,  wantonly  commenced  by  the 
English  court,  and  promoted  by  the  selfishness  of 
France,  brought  with  it  the  inevitable  results  of 
broken  hearts,  the  sacrifice  of  valuable  lives,  and 
money  worse  than  wasted. 

But  this  was  not  all ;  as  the  early  months  of  the 
year  passed,  there  came  from  city  and  hamlet  a  deep 
cry  of  terror,  "  The  plague  has  broken  out."  Amid 
the  festivities  of  the  court  thei-e  walked  an  unbidden 
guest,  carrying  fear  and  anguish  into  many  hearts. 
Ruthlessly  laying  his  hand  alike  on  rich  and  poor, 
young  and  old,  his  path  was  strewn  with  his  victims, 
which  in  five  months  were  estimated  at  one  hundred 
thousand. 

Business  in  London  was  neglected,  the  merchant 
left  his  store  and  went  home  to  die,  the  artisan 
ceased  his  work,  the  King  and  his  courtiers  fled  to 
Oxford,  and  half  the  houses  in  the  city  were  marked 
with  the  ominous  tablet,  "  The  Lord  have  mercy  on 
us."  Grass  grew  in  the  populous  streets  except  on 


113 

those  which  led  to  the  grave-yards,  and  the  busy 
hum  of  life  and  pleasure  gave  place  to  the  mournful 
trappings  of  death  and  woe.  At  first  the  interments 
were  only  at  night,  but  the  number  of  deaths  in- 
creased so  rapidly,  that  the  hoarse '  call  was  heard  at 
all  hours,  "  Bring  out  your  dead." 

"  How  sunk  the  inmost  heart  of  all, 
As  rolled  the  dead-cart  slowly  by, 
With  creaking  wheel,  and  harsh  hoof  fall, 
The  dying  turned  him  to  the  wall 
To  hear  it,  and  to  die." 

But  notwithstanding  this  fearful  visitation  the 
persecution  of  the  non-conformists  proceeded  with 
unrelenting  vigor,  and  the  Five  Mile  Act  was  intro- 
duced and  passed  at  Oxford.  In  the  preamble  to 
this  bill  it  was  declared,  that  "  the  non-conformist 
ministers  instilled  principles  of  schism  and  rebellion 
into  the  people."  The  bill  enacted  that  it  should  be 
penal  for  "  any  non-conformist  minister  to  teach  in 
a  school,  or  come  within  five  miles  (except  as  a  trav- 
eler in  passing)  of  any  city,  burough,  or  corporate 
town,  or  any  place  whatever,  in  which  he  had 
preached  or  taught,  since  the  passing  of  the  Act  of 
Uniformity,  before  he  has  subscribed  to  the  afore- 
mentioned oath,  before  a  magistrate,  etc.,  under  a 
penalty  of  £40."  One  third  of  this  sum  was  to  be 
paid  to  the  informer.  Though  this  law  was  ostensi- 
bly aimed  at  the  clergy  of  the  Presbyterians,  Baptists, 
and  Independents,  it  was  nevertheless  principally 
made  use  of  in  distressing  Friends. 

The  committals  to  Newgate  continued  until  the 
plague  broke  out  within  its  walls,  when  the  King, 


114 

urged  by  the  physicians,  ordered  that  no  more  per- 
sons should  be  sent  there.  Within  those  dreary  walls 
there  was  much  suffering  endured,  however,  with  a 
truly  Christian  spirit.  The  following  testimony  is 
borne  by  George  Whitehead,  who  remained  in  Lon- 
don during  this  terrible  season  to  minister  to  the 
comfort  of  his  imprisoned  brethren :  "  When  sorrow 
and  sadness  have  seized  upon  my  spirit,  at  their  sad 
sufferings,  this  has  refreshed  me,  that  Christ  their 
salvation  and  redemption  was  manifest  to  and  in 
them.  With  such  to  live  was  Christ,  even  in  this 
state,  and  to  die  was  gain,  it  being  through  death, 
that  the  Lord  had  appointed  the  final  deliverance  of 
many  from  the  cruelties  and  rod  of  their  oppressors." 

The  King  one  day  inquired  whether  "  any  Quakers 
had  died  of  the  distemper?"  An  affirmative  reply 
induced  him  to  say,  "  Then  they  can't  say  that  the 
plague  is  a  punishment  sent  for  their  enemies,  because 
of  having  imprisoned  them,  when  they  are  dying  of 
it  themselves."  But  the  Puritan  idea  of  the  national 
punishment  for  national  sins  was  not  extinct  in  Eng- 
land, and  many  besides  Friends,  mourning  over  the 
sins  and  corruption  of  the  day,  saw  in  this  calamity 
the  visitation  of  an  offended  God. 

The  widows  and  orphans  whose  homes  were  ren- 
dered desolate  by  the  plague,  now  claimed  the  atten- 
tion of  the  Society  always  ready  to  assist  their  suffer- 
ing companions.  A  number  of  Friends,  both  men 
and  women,  devoted  themselves  to  the  work  of  ad- 
ministering relief,  holding  regular  meetings  once  a 
week,  and  devising  means  of  meeting  the  need  of  the 
cases  presented.  Those  residing  in  the  country  con- 


115 

tributed  of  their  substance,  and  also  gave  their  per- 
sonal service. 

But  to  return  to  the  lonely  prisoner  in  Scarborough 
Castle,  shut  in  by  the  permission  of  God  from  all  par- 
ticipation in  either  the  danger  of  the  plague,  or  the 
opportunity  of  relieving  distress.  His  service  was  to 
show  to  those  around  the  power  of  a  living  Christ, 
bearing  patiently  all  the  thorn-pricks  of  life,  and 
drawing  sweetness  from  the  bitterness  of  his  lot,  by 
the  wondrous  alchemy  of  a  Saviour's  love  manifested 
in  him.  And  such  a  living  epistle  was  he  in  his 
prison  cell  that  at  his  release,  which  soon  came,  this 
character  was  given  of  him  by  the  officers  :  "  He  is 
as  stiff  as  a  tree,  and  as  pure  as  a  bell,  for  we  never 
could  bow  him." 

After  an  imprisonment  of  a  year  George  Fox  wrote 
to  the  King,  giving  an  account  of  his  long  confinement, 
and  through  the  efforts  of  his  friend  Esquire  Marsh, 
an  order  for  his  release  was  sent  the  first  day  of  Ninth 
Month,  1666.  The  governor  parted  kindly  from  him, 
and  ever  after  assisted  Friends  whenever  it  was  in  his 
power. 

The  very  day  after  George  Fox  left  his  prison- 
house  the  city  of  London  was  visited  by  another  ca- 
lamity, scarcely  less  terrible  than  the  dreaded  plague. 
It  had  been  a  very  hot  summer,  and  the  houses  in 
London,  being  mostly  built  of  timber  filled  in  with 
plaster,  were  dry  and  combustible  as  firewood.  In 
the  middle  of  the  night  a  fire  broke  out  near  London 
Bridge  in  a  baker's  shop,  where  a  quantity  of  fagots 
was  stored,  and  in  a  few  moments  the  flames  spread 
from  house  to  house,  baffling  all  attempts  to  check 


116 

their  progress.  For  three  days  the  fire  fiend  sped  on 
his  way,  devouring  the  richest  warehouses,  the  finest 
churches,  and  the  abodes  of  the  nobility,  as  well  as 
the  humble  dwellings  of  the  poor.  When  at  last  he 
ceased  his  mad  course,  two  thirds  of  that  populous 
city  lay  a  sightless  mass  of  cinders  and  ashes.  The 
scene  is  thus  described  by  Evelyn  in  his  "  Diary :  " 
"  The  sky  was  of  a  fiery  aspect,  like  the  top  of  a 
burning  oven,  the  light  being  seen  above  forty  miles 
around  for  many  nights.  The  conflagration  was  so 
universal,  and  the  people  so  astonished,  that  from  the 
beginning  they  hardly  stirred  to  quench  it ;  so  that 
there  was  nothing  heard  or  seen  but  crying  out  and 
lamentation,  and  running  about  like  distracted  creat- 
ures." 

Only  the  day  but  one  before  the  fire  broke  out, 
there  had  been  a  strange  sight  in  the  crowded,  busy 
streets  of  the  city.  A  Friend  from  Huntingdonshire 
passed  through  them,  with  his  doublet  unbuttoned, 
rushing  about  frantically,  scattering  his  money,  and 
crying  out  that  the  people  of  that  city  should  do  so 
in  a  few  days.  No  one  believed  his  prediction,  but  it 
was  fully  verified  at  the  time  of  the  fire. 

During  the  time  of  the  Commonwealth  there  were 
other  instances  of  Friends  denouncing  woes,  and  be- 
having in  what  would  now  be  considered  an  unseemly 
manner.  In  the  calmer  atmosphere  in  which  we  live 
we  can  scarcely  understand  such  actions,  but,  as  has 
been  well  said,  "  we  shall  not  prove  ourselves  to  be 
more  enlightened  than  the  men  of  those  times,  by 
ridiculing  their  weaknesses,  and  overlooking  the 
strength  and  nobility  of  their  characters.  It  seems  a 


117 

strange  world  to  us,  but  this  was  the  world  in  which 
Fox  and  those  who  had  similar  aims  moved,  and  if 
we  would  endeavor  to  understand  their  real  character, 
and  the  real  bearing  of  their  actions,  we  must  by  an 
effort  of  imagination  throw  ourselves  into  the  spirit 
of  the  times.'' 1 

1  Barclay's  Inner  Life  of  Commonwealth. 


CHAPTER  XL 

WHEN  George  Fox  was  released  from  his  rigorous 
imprisonment  in  Scarborough  Castle,  he  found  signs 

of  trouble  in  the  church  he  loved  so  well.     After  at- 

* 

tending  a  few  meetings,  which  he  records  as  "  blessed 
seasons,"  he  turned  his  steps  towards  London,  arriv- 
ing there  to  find  the  crowded  city  a  ruin,  and  two 
thirds  of  its  inhabitants  homeless,  their  dwellings 
having  been  burned  to  ashes.  He  himself  was  weak 
in  body,  his  limbs  swollen  with  cruel  hardships.  His 
early  companions,  the  valiant  sixty  who  had  gone  out 
two  by  two  to  preach  the  gospel,  were  either  dead  or 
in  prison,  and  the  congregations  they  had  been  the 
means  of  gathering  had  been  sifted  by  persecution  or 
were  suffering  from  internal  dissensions.  It  was  evi- 
dent to  this  wise,  clear-headed  man,  that  some  course 
must  be  taken  by  which  the  different  gatherings  of 
the  Friends  might  be  united  in  one  harmonious 
whole. 

"  It  cannot  be  said  that  any  system  of  dicipline 
formed  a  part  of  the  original  compact  of  the  Society. 
There  was  not,  indeed,  to  human  appearance  anything 
systematic  in  its  formation.  It  was  an  association  of 
persons  who  were  earnestly  seeking  a  saving  knowl- 
edge of  Divine  Truth.  They  were  men  of  prayer, 
and  diligent  searchers  of  the  Holy  Scriptures.  Un- 
able to  find  rest  in  the  various  systems  of  religion  then 


119 

professed  by  the  Christian  world,  they  believed  they 
found  the  Truth  in  a  more  full  reception  of  Christ, 
not  only  as  the  living  and  ever-present  Head  of  the 
church  in  its  aggregate  capacity,  but  also  as  the  light 
and  life,  —  the  spiritual  teacher,  ruler,  and  friend  of 
every  individual  member."  1  Their  previous  belief 
in  the  doctrine  of  the  manhood  of  Christ,  in  His  pro- 
pitiatory sacrifice,  mediation,  and  intercession,  was  as 
precious  to  them  as  ever. 

The  views  of  Friends  in  regard  to  the  Headship  of 
Christ  in  their  meetings,  were  entirely  opposed  to 
the  prevailing  idea  that  one  man's  performance  on 
the  part  of  others  was  essential  to  public  worship  ; 
and  consequently  separated  those  who  united  with 
them  from  those  who  adhered  to  the  old  system.  This 
separation  would  naturally  unite  in  communities  those 
whose  views  were  the  same,  and  thus  little  churches 
sprung  up  whose  membership  was  merely  the  bond  of 
religious  unity  and  fellowship.  As  the  members  in- 
creased some  regular  arrangement  for  the  preserva- 
tion of  order  was  found  to  be  needful,  and  general 
meetings  for  conference  were  held  at  an  early  date. 
Allusion  to  one  of  these  held  at  Skipton  has  been 
made.  At  these  gatherings  an  account  was  given  of 
the  "  prosperity  and  spreading  of  the  Lord's  blessed 
Truth,"  and  of  the  laborers  who  were  "  moved  of  the 
Lord  to  go  beyond  the  seas, "  for  no  one  went  out  on 
their  Master's  service  without  acquainting  the  Yearly 
Meeting  of  their  desire,  and  so  "  all  went  in  the  unity 
of  the  church  of  Christ  and  the  power  of  the  Lord."  / 
A  collection  was  also  recommended  to  be  taken  up 

1  Book  of  Extracts  of  London  Yearly  Meeting. 


120 

in  all  the  smaller  meetings  for  the  use  of  these  labor- 
ers while  on  their  different  missions. 

The  necessary  care  for  this  work  occupying  so 
much  time,  these  details  were  finally  left  to  the  Yearly 
Meeting,  and  the  General  Meetings  afterwards  held 
were  for  the  preaching  of  the  gospel  and  building  up 
of  the  church.  The  following  minute  will  show  the 
care  felt  by  the  early  Friends,  not  unduly  to  secure 
tables  on  occasions  like  these. 

"  From  Friends  met  in  Durham,  to  Friends  who 
shall  meet  at  Skipton,  Eighth  Month,  5th,  1659." 

"  Dear  Friends,  these  things  being  agreed  in  clear- 
ness of  Truth,  which  hitherto  have  taken  up  much 
time  at  the  General  Meetings  to  the  loss  of  many 
precious  opportunities,  you  will  see  greater  things  be- 
fore you  which  more  chiefly  concerns  the  state  of  the 
church,  and  will  be  of  greater  service  to  the  Truth." 

In  1672  it  was  agreed  that  "  for  the  better  order- 
ing, managing,  and  regulating  of  the  public  affairs  of 
Friends"  it  would  be  advisable  to  hold  one  meeting 
annually  in  London,  composed  of  representatives  from 
different  places.  Since  the  year  1678  this  has  been 
held  with  unbroken  regularity.  The  interest  and 
care  felt  by  George  Fox  in  this  meeting,  and  his  ideas 
of  the  duties  of  its  members,  will  be  seen  by  the  fol- 
lowing letter  addressed  to  it  in  1689. 

"  Dear  Friends,  be  faithful  in  the  service  of  God, 
and  mind  the  Lord's  business.  Be  diligent,  and  bring 
the  power  of  the  Lord  over  all  that  have  gainsaid  it. 
And  you  that  are  faithful,  go  to  visit  all  that  have 
been  convinced  from  house  to  house,  that  if  it  be  pos- 
sible you  may  not  leave  an  hoof  in  Egypt.  And  so 


121 

every  one  of  you  go  seek  the  lost  sheep  and  bring  him 
on  your  back  to  the  fold,  and  there  will  be  more  joy 
over  that  one  sheep  than  of  the  ninety  and  nine  in 
the  fold."  i 

Quarterly  meetings  were  also  held  in  the  various 
counties,  and  in  the  city  of  London,  where  there 
seemed  still  greater  need,  a  Two  Weeks  Meeting  is 
spoken  of.  The  object  of  these  meetings  is  well  de- 
fined by  Edward  Burrough  in  a  paper  written  in 
1662.  After  alluding  to  the  blessing  of  the  Lord 
upon  the  labors  of  the  ministers  in  London,  and  the 
consequent  increase  of  the  church,  he  speaks  of  the 
many  occasions  in  which  care  was  requisite,  such  as 
"  providing  convenient  meeting  places  for  the  pub- 
lishing of  truth,  and  how  the  poor  people  that  be- 
lieved should  be  honestly  taken  care  of,  that  no  want 
should  be  amongst  them,  that  the  sick,  weak,  and  im- 
potent should  be  visited  and  provided  for,  and  that 
such  servants  as  were  put  away  out  of  their  services 
for  receiving  the  truth  should  be  looked  after,  and 
placed  in  some  honest  employments."  As  in  the  early 
Christian  church,  it  was  considered  by  him  that  it 
was  not  meet  that  those  who  were  entrusted  with 
the  ministry  of  the  word  should  "  serve  tables." 
Consequently  he  goes  on  to  propose  that  "  the  men 
Friends  of  the  city,  or  the  ancientest  of  them  in  the 
truth  (not  excluding  any),  should  meet  together  at 
the  Bull  and  Mouth,  once  in  a  fortnight,  or  once  a 
month,  as  they  in  the  wisdom  of  God  should  find  it 
necessary,  for  the  management  of  Truth's  affairs." 
Thus,  he  adds,  "  ye  in  your  places  according  to  your 
1  Internal  Religious  Lifeof  Commonwealth,  Robert  Barclay. 


122 

gifts,  as  well  as  we  in  our  callings  to  which  we  were 
ordained  and  sent  forth,  should  be  helpful  and  assist- 
ant one  to  another."  He  gives  this  caution  at  the 
close,  which  shows  how  fully  the  early  Friends  in- 
dorsed the  declaration  of  the  Apostle  Paul :  "  For  ye 
are  members  one  of  another,"  and  "  if  one  member 
suffer,  all  the  members  suffer  with  it." 

"  If  there  be  any  spirit  of  slighting  or  contempt  on 
your  part  of  the  ministry  and  ministers  of  the  gospel, 
or  if  on  our  part  do  arise  any  lordliness  or  self-seek- 
ing over  and  among  the  flock  of  Christ,  this  kind  of 
spirit  is  not  from  above,  but  is  devilish,  and  its  effects 
will  be  destructive,  and  bring  the  wrath  of  the  Lord 
against  such  as  shall  ever  give  place  to  it." 

During  the  first  eleven  years  of  the  existence  of 
the  Society  in  London  no  further  organization  was 
requisite,  but  at  the  period  of  which  we  now  speak 
some  further  means  were  necessary  to  exercise  due 
care  over  so  large  an  area  as  the  London  district  pre- 
sented. 

"  I  was  moved  of  the  Lord,"  says  George  Fox  in 
his  journal,  under  date  of  1666,  "  to  recommend  the 
setting  up  of  five  Monthly  Meetings  in  London  to 
take  care  of  God's  glory,  to  admonish  and  exhort 
such  as  walked  disorderly  or  carelessly  and  not  ac- 
cording to  Truth.  For  whereas  Friends  had  only 
Quarterly  Meetings,  and  had  now  grown  so  numerous, 
I  was  moved  to  recommend  the  setting  up  of  Monthly 
Meetings  throughout  the  nation."  The  necessity  for 
watchful  care  over  such  as  walked  carelessly  was  be- 
coming apparent,  as  will  be  seen  from  an  account 
given  by  a  Friend  to  George  Fox  of  one  of  the  meet- 


123 

ings  in  London.  "  Truly,  George,  they  are  a  very 
poor,  divided  company,  and  several  very  bad  spirits 
among  them,  and  very  unruly,  and  not  subject  one  to 
another."  The  multitude  gathered  by  the  fervor  of 
the  early  preachers  needed  to  be  molded  into  an 
orderly  and  regular  society.  The  cruel  laws  against 
their  mode  of  worship  acted  like  a  fan  in  winnowing 
the  chaff  from  the  wheat ;  but  there  were  many  in- 
stances of  an  outward  profession  unaccompanied  by 
the  fruits  of  a  religious  life  and  conversation. 

The  rectifying  of  these  disorders  became  a  prom- 
inent feature  in  the  business  of  the  Monthly  Meet- 
ings, and  a  great  reformation  was  wrought  by  them. 
George  Fox  thus  speaks  of  their  beneficial  effects : 
*'  Since  these  meetings  have  been  settled,  many 
mouths  have  been  opened  in  thanksgiving,  and  have 
blessed  the  Lord  God  that  He  did  ever  send  me  forth 
on  this  service.  For  now  all  are  coming  to  have  a 
care  for  God's  honor  and  glory,  and  all  to  see  that 
those  who  profess  the  truth  do  walk  in  the  truth, 
and  order  their  conversation  aright.  And  as  all  hav- 
ing this  care  upon  them,  and  are  exercised  in  His 
Holy  Spirit,  they  may  come  to  know  and  partake  of 
the  government  of  Christ,  the  First  and  the  Last,  the 
Beginning  and  the  Ending,  the  Foundation  of  God, 
Christ  Jesus,  the  Amen." 

In  the  minutes  of  the  Yearly  Meeting  of  1676  we 
find  the  qualification  for  membership  in  these  meet- 
ings. "  All  the  faithful  men  and  women  in  every 
country,  city,  and  nation,  whose  faith  stands  in  the 
power  of  God,  the  gospel  of  Christ,  and  have  re- 
ceived this  gospel,  and  are  in  possession  of  this  gos- 


124 

pel,  the  power  of  God,  they  have  a  right  to  the 
power  of  this  meeting,  for  they  be  heirs  of  the  power 
and  authority  of  the  men's  and  women's  meetings." 
All  such  were  admitted  to  these  disciplinary  meet- 
ings, or,  if  they  were  children  of  members  and  deemed 
converted,  they  were  invited  to  attend  the  meetings 
for  business.  In  that  early  day  there  was  an  outside 
membership  of  those  professing  with  Friends,  who 
were  entitled  to  pastoral  oversight,  and,  in  case  of 
necessity,  to  pecuniary  aid  and  relief,  but  who  were 
not  considered  competent  to  exercise  the  discipline 
of  the  church,  which  was  vested  in  the  hands  of  more 
experienced  Friends.  Conversion  to  Christ  was  the 
distinction.  If  any  one  was  deemed  by  the  elders 
to  be  converted  he  was  invited  to  a  participation  in 
the  meetings  for  discipline,  if  only  convinced  he  was 
merely  a  participator  in  church  privileges.  Robert 
Barclay  speaks  very  clearly  on  this  subject :  "  To  be 
a  member  of  any  particular  church  of  Christ,  as  this 
inward  work  is  indispensably  necessary,  so  is  also 
the  outward  profession  and  belief  in  Jesus  Christ 
and  those  holy  truths  delivered  by  Him." 

All  these  meetings  were  conducted  by  men,  but 
George  Fox,  remembering  that  all  are  one  in  Christ 
Jesus,  was  desirous  of  elevating  the  female  sex  by 
recognizing  them  as  helpers  in  spiritual  as  well  as 
temporal  things.  His  enlightened  view  was  "  that 
faithful  women  called  to  a  belief  of  the  truth,  and 
made  partakers  of  the  same  precious  faith,  and  heirs 
of  the  same  everlasting  gospel  of  life  and  salvation  as 
the  men  are,  might  in  like  manner  come  into  the 
profession  and  practice  of  the  gospel  order,  and 


125 

therein  be  meet  helps  to  the  men  in  the  restoration, 
in  the  service  of  the  truth,  and  the  affairs  of  the 
church,  as  they  are  outwardly  in  civil  and  temporal 
things  ;  that  so  all  the  family  of  God,  women  as  well 
men,  might  know,  possess,  and  perform  their  offices 
and  services  in  the  house  of  God."  1 

Some  time  before  this,  according  to  Gilbert  Latey, 
the  men  Friends  found  much  pressing  upon  them 
in  the  care  of  the  sick,  of  the  orphans  and  widows, 
and  the  families  of  those  who  were  shut  up  in  prison, 
and  called  in  the  aid  of  the  women,  "  for  we  could 
no  longer  do  without  their  help  and  assistance." 
Women  formed  a  large  proportion  of  the  Six  Weeks 
Meeting,  and  when  Monthly  Meetings  were  first 
established,  it  was  the  practice  for  the  women  to 
sit  with  the  men,  and  the  business  was  transacted 
jointly.  "  Thus  the  women  shared  in  the  discipline 
with  the  men,  but  without  any  separate  meetings  for 
it."  2  It  afterwards  became  the  custom  to  hold  a 
joint  meeting  for  worship,  after  which  the  men  and 
women  separated  to  attend  to  the  business  of  the 
church.  Thus  in  that  day,  when  the  position  of 
woman  was  not  as  exalted  as  now,  the  broad,  liberal 
views  of  the  founder  of  this  society  acknowledged 
her  as  a  fellow-laborer  with  man  in  the  service  of  the 
gospel. 

For  the  government  of  these  meetings  for  disci- 
pline, George  Fox  drew  up  a  paper,  which  is  to  be 
found  entered  in  manuscript  on  most  of  the  books  of 
the  London  meetings.  This  paper  is  interesting,  as 

1  Friends'  Library,  vol.  i. 

2  London  Friends'  Meetings. 


126 

containing  the  germ  of  much  of  the  subsequent  disci- 
plinary action  of  the  Society.  Directions  were  given 
as  to  the  proper  care  in  regard  to  marriage ;  the  watch- 
ful training  of  children  ;  the  registration  of  births, 
deaths,  and  marriages ;  care  over  those  who  were 
suffering  for  conscience'  sake  ;  and  exhortations  to 
honesty,  morality,  and  sobriety.  Provision  was  also 
made  by  which  those  who  refused  to  comply  with 
these  rules  were  to  be  cut  off  from  membership. 
George  Fox  was  a  lover  of  order,  and  resolutely  en- 
countered and  defeated  all  evidences  of  that  spirit 
which  would  make  the  liberty  of  the  truth  degenerate 
into  license,  yet  a  spirit  of  tenderness  is  breathed 
through  his  writings.  In  one  of  his  epistles  he  says  : 
"  All  who  behold  their  brother  or  sister  in  transgres- 
sion, go  not  in  a  rough,  light,  or  upbraiding  spirit,  to 
reprove  or  admonish  him  or  her,  but  in  the  power  of 
the  Lord  and  the  spirit  of  the  Lamb  and  in  the  wis- 
dom and  love  of  the  truth  to  admonish  such  an  of- 
fender." If  the  care  and  labor  of  the  church  proved 
unavailing  in  reclaiming  the  offender,  he  was  to  be 
disunited  from  the  society  ;  but  this  was  only  to  be 
resorted  to  after  long  and  patient  labor.  Nor  did  the 
care  of  the  Monthly  Meeting  end  here,  for  after  dis- 
ownment  the  offender  was  still  to  be  visited,  and  if 
he  could  be  convinced  of  his  error  and  prevailed  upon 
to  sign  a  paper  of  condemnation  of  his  course,  the 
arms  of  the  church  were  lovingly  opened  to  welcome 
him  back. 

Another  meeting,  of  a  more  select  character  and 
acting  as  a  sort  of  court  of  appeal  from  the  more  pub- 
lic Two  Weeks  or  Monthly  Meeting,  was  called  the 
Six  Weeks  Meeting. 


127 

The  records  of  this  meeting  commence  in  1671,  and 
the  names  of  the  Friends  composing  it  are  appended 
to  the  first  minute  under  date,  Eighth  Month,  28th. 
Forty-nine  men  and  thirty-five  women  Friends  com- 
posed it;  "grave  and  antient "  they  were  called, 
though  many  of  them  were  in  the  vigor  of  middle 
life.  They  were  probably  chosen  by  George  Fox 
himself,  who  calls  this  meeting  the  "  prime  meeting 
of  the  city."  He  gives  the  following  directions  for 
its  guidance :  "  The  Six  Weeks  Meeting  is  for  to  see 
that  all  their  meetings  are  preserved  by  the  wisdom 
of  God  in  the  unity  of  the  Spirit,  the  bond  cf  peace, 
and  in  the  fellowship  of  the  Holy  Ghost,  being  or- 
dered by  the  pure,  peaceable,  gentle,  heavenly  Wis- 
dom, easy  to  be  entreated,  holy  and  virtuous  exam- 
ples to  all  other  meetings,  both  in  city  and  country. 
And  that  all  may  be  careful  to  speak  short  and  per- 
tinent to  matters,  in  a  Christian  spirit,  and  despatch 
business  quickly,  and  to  keep  out  of  long  debates 
and  heats,  and,  with  the  Spirit  of  God,  keep  that 
down  which  is  doting  about  questions  and  strife  of 
words,  that  tends  to  parties  and  contention,  —  not  to 
speak  more  than  one  at  a  time,  nor  any  in  a  fierce 
way,  for  that  is  not  to  be  allowed  in  any  society, 
neither  natural  nor  spiritual,  but  as  the  Apostle  says, 
'  Be  swift  to  hear,  slow  to  speak,'  and  let  it  be  in  the 
Grace  which  seasons  all  words." 

This  meeting  was  also  a  means  for  dispensing  as- 
sistance to  the  needy.  In  1673  one  John  Goodson, 
a  surgeon,  offers  to  the  meeting  "  to  take  a  large  house 
for  distempered  and  discomposed  persons."  There 
are  also  frequent  entries  on  the  minutes  of  money 


128 

voted  or  collections  ordered  to  relieve  distress  in  va- 
rious parts  of  the  world.  To  Friends  in  Holland  and 
Holstein,  the  captive  Friends  in  Algiers,  and  the 
sufferers  for  conscience'  sake  in  Dantzig,  Emden,  etc. 
And  besides  their  own  people,  they  also  remembered 
the  stranger  within  their  gates.  A  Dane,  a  Spaniard, 
a  Silesian  widow,  were  relieved  by  this  meeting ;  and 
in  1693,  we  find  the  following  minute  evidencing  their 
wide-spread  sympathies :  "  Friends  having  under 
their  consideration  the  poor  condition  of  the  Pietists 
now  in  England,  about  forty,  the  Friends  under- 
named  are  desired  to  draw  up  a  few  lines  to  be  read 
in  the  public  meetings  at  the  conclusion  thereof,  next 
First  Day,  for  a  collection  for  their  relief."  This  Six 
Weeks  Meeting,  under  somewhat  different  organiza- 
tion, is  still  held  in  London. 

In  addition  to  these  meetings  for  the  care  of  the 
members  in  general,  one  other  must  be  mentioned 
which  was  held  in  London  from  the  earliest  rise  of 
the  Society.  This  was  a  conference  of  ministers  only, 
in  regard  to  their  work,  and  for  their  mutual  counsel 
and  encouragement.  It  was  held  at  first  in  a  private 
house,  and  was  afterwards  removed  to  the  Bull  and 
Mouth.  As  early  as  eight  o'clock  on  First  Day 
morning  the  men  ministers  in  London  gathered  in 
an  "upper  room,"  while  a  number  of  horses  were 
tethered  in  the  street  near  by.  After  a  time  of  wait- 
ing upon  the  Lord  for  guidance,  the  needs  of  the  dif- 
ferent meetings  in  the  city  and  its  neighborhood  were 
mentioned,  and  the  ministers  separated  each  to  the 
place  to  which  he  was  called,  either  directly  by  the 
Lord  speaking  in  his  heart,  or  by  the  voice  of  his 


129 

brethren.  On  Second  Day  they  again  assembled  to 
give  an  account  of  their  labor  and  the  condition  in 
which  they  found  the  flock.  Thus  the  different 
meetings  were  supplied  with  ministers,  and  an  over- 
plus in  any  one  was  prevented  by  this  watchful  care. 
The  early  Friends,  while  magnifying  the  office  of  the 
Holy  Spirit  as  the  Teacher  of  His  people,  were  also 
fully  convinced  that  insti'umental  means  are  used  in 
promulgating  the  gospel,  and  were  careful  that  the 
gifts  bestowed  by  the  Lord  upon  His  children  should 
be  used  to  His  glory. 

The  arrangements  so  methodically  made  were  en- 
tered in  books  which  still  remain,  and  for  a  long  time 
the  only  acknowledgment  of  a  minister  was  the  in- 
troduction of  his  name  into  this  book  of  records.1 
Some  years  later  this  meeting  was  enlarged  by  the 
addition  of  elders,  and  the  name  of  the  Morning 
Meeting  is  still  continued  in  London.  Its  duties 
were  increased  and  the  care  of  the  ministry  came 
more  especially  under  the  meetings  for  ministers  and 
elders  which  were  afterwards  held. 

These  ministers'  meetings  were  a  source  of  vast 
energy,  as  might  be  expected  from  such  a  gathering 
of  earnest  working  christians,  apportioning  to  them- 
selves the  home  missionary  and  church  work,  ac- 
cording to  the  grace  received  by  the  different  indi- 
viduals. A  watchful  care  was  maintained  over  the 
health  of  the  body,  while  their  own  spiritual  life  was 
increased  by  waiting  upon  the  Lord.  A  minute  of 
one  of  those  meetings  held  in  1698  is  worthy  of 
notice. 

1  London  Friends'  Meetings. 
6« 


130 

"  At  our  meeting  of  Friends  in  the  ministry,  and 
elders,  in  the  meeting-house  in  Chesterfield,  these 
things  following  passed :  First,  in  our  waiting  upon 
the  Lord,  the  Lord  appeared  very  sweetly  and  pow- 
erfully among  us,  and  in  us,  to  our  great  comfort  ; 
Praises  to  His  name  forever  !  Secondly,  we  had  a 
precious  time  of  prayer  and  supplication  to  the  Lord, 
in  a  sweet'  stream  and  current  of  Life  Eternal ! 
Thirdly,  after  prayer,  we,  ever}'-  one  that  had  a  part 
in  the  ministry,  declared  how  it  had  been  with  us,  as 
to  our  faithfulness  herein,  and  where  we  had  found 
by  experience  that  the  enemy  had  hurt  us,  or  over- 
taken us  unawares  at  times.  Fourthly,  the  snares, 
baits,  gins,  traps,  and  nets  of  the  enemy  were  spoken 
of,  and  laid  to  view ;  and  caution,  counsel,  and  ad- 
vice in  the  love  of  God  given  freely  from  Him 
amongst  us."  l 

After  the  meetings  in  London  were  satisfactorily  es- 
tablished, the  same  care  was  exercised  over  the  other 
parts  of  England,  Scotland,  Ireland,  and  Wales. 
This  required  much  time  and  many  laborious  jour- 
neys, which  were  no  small  trial,  in  the  feeble  condi- 
tion of  George  Fox.  At  length  the  object  was  accom- 
plished, and  meetings  for  discipline  were  instituted 
throughout  the  kingdom.  He  also  wrote  letters  to 
Friends  in  Holland,  Barbadoes,  and  several  parts  of 
America,  recommending  the  same  practice. 

The  children  of  his  people  next  engaged  his  atten- 
tion, and  he  advised  the  setting  up  of  schools  for  their 
instruction.  While  deprecating  undue  reliance  upon 
human  learning,  he  realized  most  fully  that  the 

1  Inner  Life  of  Commonwealth. 


131 

talents  bestowed  upon  man  were  to  be  cultivated, 
and  as  many  Friends  were  too  poor  or  too  much 
harassed  by  persecution  to  contribute  much  towards 
the  education  of  their  children,  he  recommended  the 
church  to  take  this  care.  Two  boarding-schools 
were  instituted,  one  for  boys  at  Waltham,  and  one 
for  girls  at  Shack  well,  for  instructing  them,  to  use 
his  own  words,  "  in  whatsoever  things  were  civil  and 
useful  in  the  creation." 

While  George  Fox  was  thus  engaged  in  building 
up  and  molding  into  a  compact  body  the  church  he 
had  been  instrumental  in  gathering,  it  must  not  be 
supposed  he  was  the  only  one  thus  engaged.  He 
had  able  coadjutors,  as  much  interested  as  himself  in 
the  welfare  of  their  loved  Society  ;  but  so  long  as  he 
lived  all  paid,  as  it  were,  an  instinctive  deference  to 
him  and  to  his  authority  in  the  church.  That  this 
was  not  of  his  own  seeking  is  evident  from  his  epis- 
tles, where  he  declares  his  object  to  be  to  bring  his 
friends,  "not  to  myself,  but  to  His  glory  that  sent 
me,  and  when  I  turned  you  to  Him  that  is  able  to 
save  you,  I  left  you  to  Him."  Of  course  there  were 
those,  as  we  shall  see  hereafter,  who  opposed  him 
and  impugned  his  motives  ;  but  leaving  them  to  the 
Lord,  he  pursued  his  way  with  humility  and  modera- 
tion. 

The  year  1666  was  noticeable  for  sharp  and  bitter 
persecution  to  the  Friends,  notwithstanding  which 
their  numbers  continued  to  increase.  Two  men 
joined  their  ranks  this  year  who  occupied  a  high  po- 
sition in  a  worldly  point  of  view,  and  who  became 
eminently  useful  to  the  Society.  These  were  Robert 


132 

Barclay,  the  son  of  Colonel  David  Barclay  of  Ury, 
and  William  Penn,  son  of  Admiral  Penn.  A  little 
glimpse  of  their  former  lives  may  be  interesting. 

Colonel  David  Barclay  had  been  a  soldier  under 
Gustavus  Adolphus,  King  of  Sweden,  and  until  he 
was  past  middle  life  had  shown  his  bravery  on  many 
a  battle-field.  But  neither  the  applause  of  men,  nor 
the  comforts  of  social  life  by  which  he  was  sur- 
rounded, could  satisfy  him,  and  turning  from  the  hy- 
pocrisy of  the  world  he  sought  something  more  dura- 
ble. Hearing  there  was  a  people  called  Quakers,  who 
were  honest  and  truthful,  he  thought  their  religion 
must  be  different  from  that  of  other  professors.  He 
took  occasion  to  converse  with  some  of  the  Friends, 
and  was  convinced  their  principles  were  correct.  Dur- 
ing an  imprisonment  in  Edinburgh  Castle,  after  the 
restoration  of  King  Charles,  his  views  were  confirmed 
by  intercourse  with  some  Friends  also  confined  there, 
and  he  resolved  to  join  the  Society.  He  emerged 
from  his  prison  no  longer  the  brave  soldier  of  an 
earthly  king,  but  an  equally  brave  follower  of  the 
Prince  of  Peace,  and  found  it  necessary  to  exercise 
both  faith  and  patience  in  enduring  the  scorn  and 
contumely  this  change  brought  upon  him. 

His  son  Robert  was  sent  to  Paris  for  his  education, 
and  made  such  progress  in  his  studies  as  to  attract 
the  attention  of  his  masters.  His  uncle,  with  whom 
he  was  placed,  was  proud  of  the  talents  of  his  young 
nephew,  and  would  fain  have  adopted  him  as  his 
child.  But  his  father,  feeling  afraid  of  the  influence 
of  the  Roman  Catholic  religion  on  the  tender  mind  of 
his  sou,  sent  for  Robert  to  return  to  Scotland.  This 


133 

was  in  his  seventeenth  year,  two  years  before  his 
father  joined  the  Friends.  The  next  three  years  were 
spent  in  study  and  mental  improvement,  but  another 
subject  also  engrossed  his  attention.  He.  saw  the 
change  in  his  father's  views,  and  was  impressed  with 
his  circumspect  life  ;  but  no  effort  was  made  unduly 
to  influence  his  own  views.  Indeed,  instrumental 
means  do  not  seem  to  have  been  much  used  in  turn- 
ing him  towards  Friends,  but  as  he. earnestly  sought 
the  truth  the  Lord  showed  him  the  way  in  which 
he  should  walk,  and  before  he  was  twenty  years  old 
he  too  had  cast  in  his  lot  with  the  Friends.  For  the 
remainder  of  his  life  he  labored  abundantly  with 
both  tongue  and  pen,  seeking  to  bring  others  to  a 
knowledge  of  the  truth  as  it  is  in  Jesus,  and  to  de- 
fend the  true  Christian  divinity  as  he  understood  it 
to  be  set  forth  in  the  Holy  Scriptures.  In  the  latter 
part  of  his  short  life  he  was  chosen  Governor  of  East 
Jersey  in  North  America,  and  the  appointment  was 
confirmed  by  King  Charles  II.  The  Royal  Commis- 
sion states :  "  Such  are  his  known  fidelity  and  capacity 
that  he  has  the  government  dui'ing  life,  but  no  other 
governor  after  him  shall  have  it  longer  than  three 
years."  He  never  assumed  the  office  in  person,  the 
duties  being  performed  by  a  deputy,  and  he  died  in 
his  own  house  at  Ury  in  great  peace  with  the  Lord, 
in  the  forty-second  year  of  his  age. 

It  was  in  Ireland  that  William  Penn  first  formed 
acquaintance  with  the  Friends.  Thomas  Loe,  a  minis- 
ter from  England,  was  at  the  meetings  in  Cork,  and 
Admiral  Penn,  then  residing  there,  sent  for  him  to 
come  to  his  house.  His  preaching  had  such  an  effect 


134 


upon  the  whole  family  that  William,  then  only  a  boy 
of  eleven,  never  quite  forgot  it.  When  at  Oxford, 
four  years  afterwards,  he  again  met  with  Thomas 
Loe,  who  held  some  meetings  there.  His  serious 
impressions  were  deepened  and  he  would  fain  have 
joined  the  Friends.  It  was  no  part  of  his  father's  plan 
that  his  son  should  be  a  despised  Quaker,  and  many 
efforts  were  made  to  turn  him  from  that  purpose. 
All,  however,  were  unavailing,  and  in  the  twenty- 
fourth  year  of  his  age  he  became  a  minister  of  the 
Society  of  Friends,  and  through  a  long  life  faithfully 
served  his  Master.  Before  Admiral  Penn  died  his 
views  were  very  much  changed,  and  he  confessed 
that  his  son  had  been  wise  in  choosing  the  service  of 
Christ,  rather  than  the  applause  of  the  world. 


CHAPTER  XII. 

THE  honored  mistress  of  Swarthmore  Hall  was  all 
these  long  years  shut  up  within  the  walls  of  Lancas- 
ter Castle,  in  a  place  which  she  thus  describes  :  "  The 
storm  and  wind  and  rain  find  easy  access,  and  which 
sometimes  is  filled  with  smoke."  Deprived  of  active 
cooperation  with  her  friends,  she  found  solace  in  the 
use  of  her  pen.  By  her  position  in  society  and  her 
strong,  vigorous  mind  she  had  always  exercised  a  com- 
manding influence  in  the  little  body  among  whom 
she  had  cast  her  lot,  by  whom  she  was  regarded  as  a 
mother  in  Israel ;  and  now  in  her  captivity  she  con- 
tinued a  loving  oversight  over  the  infant  church,  and 
epistles  of  advice  and  counsel  found  their  way  to  the 
different  meetings  of  Friends.  She  also  wrote  several 
tracts,  and  an  earnest  and  forcible  letter  to  the  king, 
expostulating  with  him  for  his  violation  of  the  Dec- 
laration of  Breda,  and  his  promise  to  her  that  Friends 
should  not  be  molested  if  they  lived  peaceably. 
Charles  II.,  however,  took  no  notice  of  this  appeal, 
and  she  remained  in  prison  nearly  two  years  longer, 
when  the  persevering  efforts  of  her  friends  obtained 
her  release  in  1668,  after  an  imprisonment  of  four 
years  and  a  half. 

She  did  not  long  remain  in  her  comfortable  home, 
for  very  soon  we  find  her  engaged  in  visiting  all  the 
prisons  in  England  where  any  Friends  were  confined. 


136 

She  had  learned  by  sad  experience  the  trials  and  pri- 
vations experienced  by  those  who  were  incarcerated 
in  the  dismal  jails  of  that  day,  and  longed  to  comfort 
the  prisoners.  And  having  also  proved  the  support- 
ing power  of  the  Lord,  she  was  well  fitted  to  be  a 
minister  of  consolation,  and  brought  a  ray  of  bright- 
ness to  many  a  lonely,  sorrowing  one. 

A  year  was  spent  in  this  service,  and  at  its  close 
an  event  took  place  of  much  importance  to  George 
Fox  and  herself,  which  he  thus  desci'ibes  :  — 

"  I  had  seen  from  the  Lord  a  considerable  time  be- 
fore that  I  should  take  Margaret  Fell  to  be  my  wife. 
And  when  I  first  mentioned  it  to  her  she  felt  the 
answer  of  Life  from  God  thereunto.  But  though  the 
Lord  had  opened  this  thing  to  me,  yet  I  had  not  re- 
ceived the  command  of  the  Lord  for  the  accomplish- 
ment of  it  then.  Whereto  I  let  the  thing  rest,  and 
went  on  in  the  work  and  service  of  the  Lord  as  be- 
fore, according  as  he  led  me,  traveling  up  and  down 
this  nation  and  Ireland.  But  now  being  at  Bristol, 
and  finding  Margaret  Fell  there,  it  opened  to  me 
from  the  Lord  that  the  thing  should  be  accomplished. 
After  we  had  discussed  the  matter  together,  I  told 
her  '  if  she  also  was  satisfied  with  the  accomplishing 
of  it  now,  she  should  first  send  for  her  children, ' 
which  she  did.  When  her  daughters  had  come, 
I  asked  both  them  and  her  sons-in-law,  '  if  they  had 
anything  against  it,  or  for  it,'  and  they  all  severally 
expressed  their  satisfaction  therein.  Then  I  asked 
Margaret  'if  she  had  fulfilled  and  performed  her 
husband's  will  to  her  children.'  She  replied  *  the 
children  knew  that.'  Whereupon  I  asked  them 


187 

'  whether  if  their  mother  married,  they  should  not 
lose  by  it.'  And  I  asked  Margaret  '  whether  she 
had  done  anything  in  lieu  of  it,  which  might  answer 
to  the  children.'  The  children  said  '  she  had  an- 
swered it  to  them,  and  desired  me  to  speak  no  more 
of  it.'  I  told  them  '  I  was  plain  and  would  have  all 
things  done  plainly,  for  I  sought  not  any  outward 
advantage  to  myself.'  So  after  I  had  acquainted 
the  children  with  it,  our  intention  of  marriage  was 
laid  before  Friends,  both  privately  and  publicly,  to 
their  full  satisfaction,  many  of  whom  gave  testimony 
thereunto  that  it  was  from  God.  Afterwards,  a  meet- 
ing being  appointed  for  the  accomplishing  thereof  in 
the  meeting-house  at  Broadmead,  in  Bristol,  we  took 
each  other,  the  Lord  joining  us  together  in  honorable 
marriage,  in  the  everlasting  covenant  and  immortal 
Seed  of  Life.  In  the  sense  whereof  living  and 
weighty  testimonies  were  borne  thereunto  by  Friends, 
in  the  movings  of  the  heavenly  power  which  united 
us  together.  There  was  a  certificate,  relating  both 
the  proceedings  and  the  marriage,  openly  read,  and 
signed  by  the  relations  and  by  most  of  the  ancient 
Friends  of  that  city,  besides  many  others  from  divers 
parts  of  the  nation." 

His  singleness  of  purpose  was  shown  in  his  refus- 
ing, under  his  own  hand  and  seal,  to  have  any  part 
or  benefit  from  his  wife's  estate,  so  careful  was  he  to 
show  that  he  sought  no  outward  advantage,  to  the 
detriment  of  her  children. 

The  honesty  and  uprightness  of  George  Fox  may 
be  seen  from  this  account,  as  well  as  his  care  to  seek 
for  direction  in  all  the  occurrences  of  life,  temporal  as 


138 

well  as  spiritual.  This  principle  of  Divine  guidance 
was  the  great  rule  of  the  faith  and  life  of  the  early 
Friends  ;  and  the  truth  they  felt  called  to  proclaim 
as  a  fundamental  doctrine  of  the  gospel,  that  they 
who  were  adopted  into  the  family  of  God  through 
faith  in  His  Son  should  be  led  by  the  Spirit  of  God. 

But  while  receiving  his  wife  as  a  gift  from  the 
Lord,  the  work  to  which  our  earnest  evangelist  felt 
called  was  not  allowed  to  suffer  thereby.  After  one 
week  spent  together  in  Bristol,  they  again  separated  ; 
he  to  go  on  his  Master's  service  and  she  to  return  to 
her  old  home,  which  now,  by  the  provisions  of  Judge 
Fell's  will,  became  the  property  of  her  daughters.  It 
was  not  long  before  she  was  again  thrown  into  prison 
on  the  old  sentence  of  premunire.  Her  daughters 
applied  in  person  to  the  King  for  her  release,  but  she 
had  many  enemies  who  sought  to  retain  her  there, 
and  it  was  not  till  after  persistent  and  strenuous  ef- 
fort that  a  full  discharge  under  the  great  seal,  for  her- 
self and  her  estate,  was  obtained  from  King  Charles. 

As  soon  as  George  Fox  had  obtained  this  official 
document  for  his  wife's  release,  he  sent  it  to  her  with 
the  request  that  he  wished  her  to  join  him  in  London 
as  soon  as  she  could,  because  he  had  it  on  his  mind 
from  the  Lord  to  proceed  to  America  and  the  planta- 
tions in  the  West  Indies,  and  that  the  vessel  in  which 
he  intended  to  sail  was  then  fitting  out  for  her  voy- 
age. 

The  doctrines  and  tenets  of  the  Society  of  Friends 
had  been  embraced  not  only  in  England,  but  also  in 
the  colonies  of  North  America,  where  many  meetings 
had  been  established.  As  there  was  now  a  cessation 


139 

from  persecution,  and  the  disciplinary  meetings  for 
men  and  women  had  been  organized,  George  Fox 
felt  like  visiting  his  brethren  in  the  faith  on  the  other 
side  of  the  Atlantic  Ocean.  Twelve  other  ministers 
accompanied  him,  two  of  whom  were  women,  and 
after  attending  the  Yearly  Meeting  in  London,  which 
George  Fox  describes  as  a  large  and  precious  meet- 
ing, they  bade  farewell  to  their  homes  and  sailed  on 
the  12th  of  Sixth  Month,  1671,  in  a  large  yacht,  the 
Industry,  bound  for  Barbadoes.  This  vessel  was  a  fast 
sailer,  but  was  in  such  a  leaky  state  that  the  men  were 
kept  at  the  pumps  day  and  night.  Besides  this  cause 
for  alarm,  when  they  had  been  three  weeks  at  sea 
they  were  chased  by  a  Sallee  man-of-war,  a  piratical 
vessel  of  the  Algeriue  States.  These  pirates  were  in 
the  habit  of  taking  and  plundering  vessels  and  selling 
the  passengers  and  seamen  into  slavery.  The  captain 
at  first  made  light  of  the  matter,  assuring  his  passen- 
gers there  was  no  danger,  but  as  evening  closed  in 
the  pirate  gained  rapidly  upon  them.  The  hearts  of 
many  on  board  the  Industry  were  filled  with  fear  lest 
they  should  fall  into  the  hands  of  the  pirates,  but  "the 
Friends  were  well  satisfied  in  themselves,  having  faith 
in  God  and  no  fear  upon  their  spirits."  In  this  emer- 
gency the  captain  came  to  George  Fox,  for,  said  he, 
"  if  the  mariners  had  taken  Paul's  advice  they  had 
not  come  to  the  damage  they  did."  The  answer  was, 
"  It  is  a  trial  of  faith,  and  the  Lord  is  to  be  waited  on 
for  counsel."  The  trusting  servant  shut  himself  up 
in  his  cabin,  seeking  direction  from  the  Lord,  "  who 
showed  me,"  he  says,  that  "  His  life  and  power,"  was 
between  them  and  the  pursuing  ship. 


This  he  told  to  those  on  board,  and  advised  the 
master  of  the  vessel  to  follow  his  right  course,  nothing 
doubting.  About  eleven  o'clock  the  watch  shouted, 
"  They  are  just  upon  us  !  "  which  caused  a  commotion 
among  the  passengers.  Even  George  Fox  was  on  the 
point  of  going  on  deck,  as,  looking  through  the  port 
hole  of  his  cabin,  he  saw  the  pirate  close  by,  but 
he  remembered  the  promise  of  his  Lord,  that  His 
power  lay  between  them  and  the  enemy,  and  quietly 
lay  down  again  in  his  berth.  At  this  critical  mo- 
ment, when  they  were  about  to  be  boarded  by  the 
pirate,  the  moon  went  down,  a  fresh  breeze  sprung 
up  which  carried  them  beyond  his  reach,  and  they  saw 
him  no  more.  The  next  morning  being  the  first  day 
of  the  week,  at  their  usual  meeting  George  Fox  ex- 
horted all  present  to  remember  "  the  mercies  of  the 
Lord  who  had  delivered  them,  for  they  might  all  have 
been  in  the  Turk's  hands  by  that  time,  if  the  Lord  had 
not  saved  them."  Such  is  the  tendency  of  the  human 
heart  to  make  light  of  God's  mercies,  that  only  one 
week  passed  before  the  captain  tried  to  persuade  the 
passengers  that  this  was  not  a  Turkish  man-of-war, 
but  a  merchant  ship  going  to  the  Canaries.  Where- 
upon George  Fox  bade  them  beware  of  slighting  the 
mercies  of  God. 

When  they  reached  the  Barbadoes  some  time  after, 
they  heard  in  that  port  that  a  Sallee  pirate  had  given 
chase  to  a  monstrous  yacht  at  sea,  and  when  just 
upon  the  point  of  taking  her,  they  lost  her  all  at 
once,  there  being,  as  they  described  it,  a  spirit  in  her 
which  they  could  not  take.  Well  might  George  Fox 
say  in  his  journal,  "  The  Lord  hid  us." 


141 

The  long  and  cruel  imprisonments  to  which  our 
friend  had  been  subjected,  and  the  many  hardships 
he  had  endured,  had  left  him  in  such  a  weak  phys- 
ical condition  that  he  was  ill  all  the  voyage,  which 
lasted  seven  weeks,  and  when  they  landed  at  Barba- 
does  was  hardly  able  to  walk.  But  he  says,  "  I  was 
pretty  cheerful  and  my  spirit  kept  above  it  all,"  and 
both  at  sea  and  before  he  could  move  about  much  on 
land  his  pen  was  busy  in  his  Master's  service. 

The  men's  and  women's  meetings  for  discipline 
were  held  at  the  house  of  the  Friend  with  whom  he 
stayed,  thus  giving  George  Fox  an  opportunity  for  ad- 
vising and  counseling  his  brethren  in  the  faith,  in  re- 
gard to  their  outward  walk.  His  sympathies  did  not 
end  here,  but  looking  with  paternal  care  over  the  col- 
ored race,  he  reminded  Friends  of  their  responsibility 
in  regard  to  them.  He  exhorted  them  to  "  endeavor 
to  train  them  up  in  the  fear  of  God,  that  all  might 
come  to  a  knowledge  of  the  Lord ;  that  is,  with 
Joshua,  every  master  of  a  family  might  say,  '  As  for 
me  and  my  house,  we  will  serve  the  Lord.'  "  He  also 
advised  them  to  cause  the  overseers  to  deal  mildly 
and  gently  with  them,  and  after  certain  years  of  ser- 
vitude they  should  be  free. 

Thus  early  in  their  acquaintance  with  the  sin  of 
slavery  did  Friends  manifest  an  interest  in  the  negro, 
which  grew  and  strengthened  as  the  extent  of  the 
evil  was  more  fully  realized.  In  1727,  at  the  Yearly 
Meeting  of  London,  the  following  resolution  was 
passed  :  "  That  the  importing  of  negroes  from  their 
native  country  is  not  a  commendable  or  allowable 
practice,  and  is  therefore  censured  by  this  meeting." 


142 

During  subsequent  years  minutes  gradually  increas- 
ing in  strength  were  issued  discountenancing  slavery, 
till,  in  1761,  every  one  who  persisted  in  the  traffic 
was  disowned  from  the  Society  of  Friends. 

In  America  the  same  gradual  course  may  be  no- 
ticed. In  the  early  disciplines,  directions  were  given 
that  the  slaves  should  be  kindly  treated,  but  before 
the  beginning  of  this  century,  the  Friends  had  by 
their  official  action  renounced  all  participation  in  the 
guilt  of  slavery. 

As  George  Fox  regained  his  strength  he  held  large 
meetings,  which  were  attended  by  the  leading  men 
of  the  island,  and  were  the  means  of  dispersing  some 
erroneous  views  which  had  prevailed  in  regard  to 
Friends.  At  one  of  these  meetings  Colonel  Lynn 
said,  "  Now  I  can  gainsay  such  as  I  have  heard  speak 
evil  of  you,  who  say  you  do  not  own  Christ,  nor  that 
He  died,  whereas  I  perceive  you  exalt  Christ  in  all 
His  offices,  beyond  what  I  have  even  heard  before." 

The  faith  of  the  early  Friends  in  the  Divinity  of 
our  Saviour  was  sometimes  called  in  question,  on  ac- 
count of  the  tenor  of  their  preaching,  in  which  they 
so  frequently  enforced  attention  to  the  leading  of  the 
Holy  Spirit.  But  this  was  from  no  desire  to  under- 
value the  outward  sacrifice  for  sin,  nor  the  necessity 
of  the  blood  which  cleanseth.  Many  of  them  before 
they  joined  the  Friends  were  persons  highly  esteemed 
for  their  piety,  and  while  they  zealously  preached  the 
doctrine  of  the  new  birth,  they  also  felt  there  was 
danger  in  resting  in  a  mere  belief  in  what  Christ 
had  done  and  suffered  for  us,  without  pressing  on  to 
know  Christ  within,  the  hope  of  glory.  They  believed 


143 

it  was  His  blessed  will  to  deliver  from  the  power,  as 
well  as  the  guilt,  of  sin,  and  to  enable  those  who  do 
not  frustrate  His  grace  to  walk  before  Him  in  new- 
ness of  life.  The  religions  world  of  that  day  was 
sadly  deficient  in  the  belief,  while  few  ignored  the 
outward  sacrifice  at  Calvary,  and  thus  the  offices  of 
the  Holy  Spirit,  the  Comforter,  the  Guide  into  all 
Truth,  were  the  great  themes  of  the  ministry  of  the 
Friends. 

In  order  to  refute  these  slanderous  reports,  George 
Fox  wrote  a  letter  to  the  governor,  in  which  the  views 
of  Friends  were  expressed  in  clear  and  forcible  lan- 
guage. He  declares  their  belief  in  the  "  everlasting 
God,  the  Creator  of  all  things,"  in  the  Lord  Jesus 
Christ,  "  the  Redeemer  and  Saviour  of  the  world," 
"  the  quickening  Spirit,  the  second  Adam,  the  Lord 
from  Heaven,  by  whose  blood  we  are  cleansed,  and 
our  consciences  sprinkled  from  dead  works  to  serve 
the  living  God  ;"  "  in  the  Holy  Scriptures  which  were 
given  forth  by  the  Holy  Spirit  through  holy  men  of 
old,"  and  are  "profitable  for  doctrine,  reproof,  and 
instruction  in  righteousness." 

After  spending  three  months  on  the  island  of  Bar- 
badoes,  and  finding  that  he  had  performed  all  the 
service  which  his  Master  had  for  him  there,  he  sailed 
for  Jamaica,  Eleventh  Month,  8th,  1671,  in  company 
•with  four  other  Friends.  Here  he  remained  seven 
weeks,  traveling  up  and  down  through  the  island, 
and  his  labors  were  so  blessed  that  several  new  meet- 
ings were  established  there  and  the  Friends  greatly 
strengthened.  He  now  wished  to  sail  for  the  conti- 
nent, and  had  his  choice  between  two  vessels,  a  frigate 


144 

and  yacht  bound  for  the  same  port.  The  master  of 
the  frigate  making  what  the  Friends  considered  an 
unreasonable  charge  for  their  passage,  they  concluded 
to  take  the  other.  The  two  vessels  sailed  together, 
but  the  frigate,  losing  her  way,  fell  into  the  hands  of 
the  Spaniards,  by  whom  she  was  taken  and  plun- 
dered, and  the  master  and  mate  made  prisoners.  On 
hearing  of  this  the  Friends  rejoiced  in  their  deliver- 
ance as  fresh  proof  of  the  care  of  their  covenant  God. 

Their  voyage  to  the  continent  occupied  seven 
weeks,  and  was  full  of  difficulty  and  danger,  owing 
to  contrary  winds.  The  following  extract  from  the 
journal  of  this  steadfast  evangelist  will  show  in 
whom  his  trust  was  placed :  "  The  great  God  who  is 
Lord  of  sea  and  land,  and  who  rideth  upon  the  wings 
of  the  wind,  did  by  His  power  preserve  us  through 
many  and  great  dangers,  when  by  extreme  stress  of 
weather  our  vessel  was  many  times  likely  to  be  upset 
and  much  of  her  tackling  broken.  And  indeed  we 
were  sensible  that  the  Lord  was  a  God  at  hand,  and 
that  His  ear  was  open  to  the  supplication  of  his  peo- 
ple. For  when  the  waves  were  so  strong  and  boister- 
ous, and  the  storms  and  tempests  so  great  that  the 
sailors  knew  not  what  to  do,  but  let  the  ship  go  which 
way  she  would,  then  did  we  pray  to  the  Lord,  who 
graciously  heard  us,  calmed  the  winds  and  the  seas, 
gave  us  seasonable  weather,  and  made  us  rejoice  in 
His  salvation  ;  blessed  be  the  holy  name  of  the  Lord, 
whose  power  hath  dominion  over  all,  whom  the  winds 
and  seas  obey." 

The  same  thoughts  were  expressed  by  the  poet 
Addison,  and  his  concluding  lines,  though  not  uttered 


145 

by  the  lips  of  George  Fox,  were  manifested  in  his 

life. 

"  In  midst  of  dangers,  fears,  and  death, 

Thy  goodness  I  '11  adore, 
And  praise  Thee  for  Thy  mercies  past, 
And  humbly  hope  for  more. 

"  My  life,  if  Thou  preserv'st  my  life, 

Thy  sacrifice  shall  be ; 
And  death,  if  death  must  be  my  doom, 
Shall  join  my  soul  to  Thee." 

The  band  of  gospel  laborers  landed  in  Maryland, 
just  in  time  to  attend  a  General  Meeting  which  had 
been  appointed  by  John  Burnyeat,  an  English  Friend 
who  had  been  laboring  in  America  for  some  time,  and 
was  now  about  to  return  home.  He  was  one  of  the 
early  converts  of  George  Fox,  and  their  encounter  in 
this  strange  land  was  so  cheering,  that  John  Burn- 
yeat concluded  to  remain  longer  and  assist  his  father 
in  the  faith,  in  his  service  in  this  untried  field.  Many 
of  the  prominent  citizens  of  Maryland  came  to  this 
General  Meeting,  which  lasted  four  da)Ts,  and  gave 
great  satisfaction.  At  the  close  of  this  public  meet- 
ing more  private  ones  were  held  among  the  Friends, 
and  George  Fox  had  an  opportunity  of  arranging 
meetings  for  discipline,  among  both  men  and  women. 

The  missionary  band  soon  separated,  going  into 
different  districts,  some  to  New  England  by  sea,  some 
to  Virginia,  and  George  Fox,  with  John  Burnyeat 
and  others,  started  for  a  journey  by  land  to  New 
England,  intending  to  stop  and  hold  meetings  by  the 
way.  It  was  no  slight  undertaking  to  traverse  those 
inhospitable  wilds,  now  teeming  with  the  habita- 
tions and  busy  with  the  hum  of  men,  and  many 

7 


146 

were  the  hardships  they  encountered.  Sometimes 
the  journey  was  performed  011  horseback  through 
uninhabited  forests  ;  sometimes  through  treacherous 
bogs ;  again  they  were  obliged  to  pass  over  large  riv- 
ers exposed  in  open  boats  to  the  inclemency  of  the 
season,  and  at  times  camped  out  for  the  night  in 
the  snow,  with  no  better  shelter  than  the  trunk  of 
an  enormous  tree.  But  no  desire  of  ease  or  selfish 
emolument  had  led  this  earnest  worker  to  this  land, 
and  he  could  say,  "  None  of  these  things  move  me." 

His  labors  were  not  confined  to  those  of  his  own 
faith,  nor  even  to  his  own  nation ;  but  his  sympa- 
thies extended  to  the  native  Indians,  with  whom  he 
had  several  interviews,  and  from  whom  he  received 
many  acts  of  hospitality.  At  one  time  his  course  lay 
through  West  Jersey,  where  there  were  no  English 
inhabitants,  and  the  night  overtook  George  Fox  and 
his  friends  in  the  woods.  An  Indian  chief  invited 
them  to  his  hut,  spread  mats  for  them  to  lie  upon, 
and  shared  with  them  the  contents  of  his  larder,  very 
scanty  that  day,  as  they  had  been  unsuccessful  in  the 
chase ;  thus  adding  another  testimony  to  prove  that 
had  the  white  man  uniformly  maintained  a  Christian 
conduct  toward  his  red  brother,  they  might  now  be 
bound  together  as  friends,  and  the  United  States 
would  have  been  spared  much  expense  of  money,  and 
of  that  which  is  of  far  greater  worth,  the  lives  which 
have  been  sacrificed  in  the  attempts  to  subdue  the 
Indians. 

Attending  a  half  year's  meeting  at  Oyster  Bay  on 
Long  Island,  George  Fox  found  occasion  for  the  ex- 
ercise of  his  sound  judgment  in  dealing  with  some 


147 

Ranters  who  were  very  disturbing  in  the  meetings  of 
the  Friends.  "  The  Lord's  power  broke  forth  glori- 
ously, and  the  glorious  truth  of  God  was  exalted  and 
set  over  all,"  and  the  messengers  went  on  to  Rhode 
Island,  where  the  Yearly  Meeting  for  all  the  Friends 
in  New  England  was  to  be  held.  This  meeting 
lasted  six  days,  the  first  four  being  general  gather- 
ings for  the  public,  which  many  of  the  inhabitants  of 
the  island  attended,  and  manifested  much  attention. 
Two  days  more  were  occupied  in  men's  and  women's 
meetings  for  ordering  the  affairs  of  the  church,  in 
which  the  clear-headed  veteran  in  the  faith  was  of 
great  use,  after  which  followed  a  season  which  re- 
minds one  of  the  love  feasts  in  the  Apostolic  days. 

George  Fox  makes  this  entry  in  his  journal: 
"  When  this  great  General  Meeting  in  Rhode  Island 
was  ended,  it  was  somewhat  hard  for  Friends  to  part, 
for  the  glorious  power  of  the  Lord,  which  was  over 
all,  and  His  blessed  truth  and  life  flowing  amongst 
them,  had  so  knit  and  united  them  together,  that 
they  spent  two  days  in  taking  leave  one  of  another, 
and  of  the  Friends  on  the  island,  and  then  being 
mightily  filled  with  the  presence  and  power  of  the 
Lord,  they  went  away  with  joyful  hearts  to  their 
various  habitations." 

The  messengers  dispersed  again  to  their  several 
fields  of  labor,  George  Fox  holding  and  attending 
meetings  on  Rhode  Island.  His  services  were  so  sat- 
isfactory that  in  one  place  some  of  the  leading  men 
consulted  together  on  the  propriety  of  hiring  him  to 
be  their  minister.  But  self-emolument  and  self-ex- 
altation had  no  place  in  this  single-hearted  man,  and 


148 

his  comment  is,  "  When  I  heard  this,  I  said  it  was 
time  for  me  to  be  gone,  for  if  their  eye  was  so  much 
to  me  or  any  of  us,  they  would  not  come  to  their  own 
teacher.  For  this  thing  (hiring  ministers)  had  spoiled 
many,  by  hindering  them  from  improving  their  own 
talents,  whereas  our  labor  is  to  bring  every  one  to 
his  own  teacher  in  himself." 

After  a  stormy  and  tediqus  passage  across  Long 
Island  Sound  he  came  to  Oyster  Bay,  and  then  to 
Flushing,  where  he  held  what  he  called  "  a  glorious 
and  heavenly  meeting,"  —  many  hundreds  of  people 
being  there,  some  of  whom  came  thirty  miles  to 
attend  it. 

This  service  performed,  the  laborers  proceeded  by 
sloop  to  the  "  New  Country,"  now  New  Jersey,  and 
landed  at  Middletown,  where  they  took  horses  and 
rode  to  Shrewsbury.  The  road  led  through  forests 
and  over  very  bad  bogs,  one  worse  than  all  the  rest, 
which  the  people  called  Purgatory,  where  they  were 
obliged  to  let  their  horses  slide  down,  the  descent  was 
so  steep.  At  Shrewsbury  a  serious  accident  befell 
John  Jay,  one  of  the  party.  He  was  tying  a  horse, 
which  started  to  run  and  threw  the  Friend  on  the 
ground,  on  his  head.  He  was  taken  up  as  dead,  and 
as  his  fellow  companions  stood  around  him  mourning 
his  loss  and  pitying  his  family,  who  were  left  in  Bar- 
badoes,  George  Fox  says :  "  I  took  hold  of  his  hair 
and  his  head  turned  any  way,  his  neck  was  so  limber. 
Whereupon  I  took  his  head  in  both  my  hands,  and 
setting  my  knees  against  the  tree  I  raised  his  head 
and  perceived  there  was  nothing  broken.  Then  I 
put  one  hand  under  his  chin  and  the  other  behind 


149 

his  head  and  raised  his  head  two  or  three  times  with 
all  my  strength,  and  brought  it  in.  I  soon  perceived 
his  neck  began  to  grow  stiff  again,  and  then  he  began 
to  rattle  in  his  throat  and  quickly  after  to  breathe. 
The  people  were  amazed,  but  I  bid  them  have  a  good 
heart,  be  of  good  faith,  and  carry  him  to  the  house. 
They  did  so  and  set  him  near  the  fire.  I  bid  them 
get  him  something  warm  to  drink,  and  put  him  to 
bed.  After  he  had  been  in  the  house  a  while  he  be- 
gan to  speak,  but  did  not  know  where  he  had  been. 
The  next  day  we  passed  on,  and  he  with  us,  sixteen 
miles  to  a  meeting,  through  woods  and  bogs,  and  over 
a  river  where  we  swam  our  horses  and  went  over 
ourselves  on  a  hollow  tree." 

For  nine  days  they  traveled  on  through  bogs  and 
forests  on  their  journey  to  Maryland,  at  times  shel- 
tered by  the  Indians  at  night,  and  preaching  the  word 
of  the  Lord  to  them,  and  sometimes  bivouacking  in 
the  woods.  At  last,  on  the  18th  of  Seventh  Month, 
they  arrived  weary  and  worn  at  the  house  of  Robert 
Harwood,  at  Miles  River.  Hearing  of  a  meeting  next 
day  they  allowed  themselves  no  time  to  rest,  but 
went  to  attend  it  and  then  continued  their  journey 
four  miles  farther  to  another  meeting,  which  the 
wife  of  a  judge  attended  and  declared  she  had  rather 
hear  the  Friends  once  "  than  the  priests  a  thousand 
times." 

On  the  3d  of  Eighth  Month  -a  General  Meeting 
was  held  for  all  the  Friends  in  Maryland.  George 
Fox  does  not  give  the  name  of  the  place  where  it 
was  held,  but  says  it  was  near  a  river ;  "  there  were 
so  many  boats  passing  upon  it  that  it  was  almost  like 


150 

the  Thames."  So  many  came  that  the  house  could 
not  hold  them,  and  one  of  the  justices  said  "  he  had 
never  seen  so  many  people  in  that  country  before." 
The  following  record  regarding  it  occurs  in  the  jour- 
nal :  "  It  was  a  very  heavenly  meeting,  wherein  the 
presence  of  the  Lord  was  gloriously  manifested,  and 
Friends  were  sweetly  refreshed,  the  people  generally 
satisfied,  and  many  convinced  ;  for  the  blessed  power 
of  the  Lord  was  over  all ;  everlasting  praises  to  His 
holy  name  forever." 

Three  days  were  spent  in  public  religious  worship 
and  two  more  in  holding  men's  and  women's  meet- 
ings, particularly  for  the  care  and  oversight  of  the 
Friends.  It  was  the  aim  of  George  Fox,  wherever  he 
went,  to  encourage  good  order  in  the  churches,  and 
his  efforts  were  greatly  blessed. 

Leaving,  as  he  says,  Friends  well  established  in  the 
Truth,  George  Fox  and  his  associates  went  on  to- 
wards Virginia,  having  several  meetings  on  their  way. 
The  difficulties  of  the  journey  by  no  means  vanished. 
At  one  time  they  were  four  days  in  an  open  row- 
boat,  making  what  progress  they  could  by  day,  and 
going  on  shore  at  night  wet  and  weary  with  rowing, 
to  find  no  house  to  receive  them.  Very  little  men- 
tion, however,  is  made  of  the  privations  of  the  jour- 
ney, the  blessed  heavenly  meetings  which  were  held 
in  different  places  overbalancing  all  the  hardships. 
After  a  short  stay  in-Virginia  they  visited  North  Car- 
olina, holding  meetings  with  the  Friends,  and  also 
with  the  Indians.  The  following  recommendation  to 
the  Friends  of  that  region  will  show  that  George  Fox 
fully  realized  the  truth  of  the  declaration  that  "  in 
Christ  Jesus  there  is  neither  Jew  nor  Gentile." 


151 

"  And  (it  would  be  well)  if  you  had  sometimes 
meetings  with  the  Indian  kings  and  their  people  to 
preach  the  gospel  of  peace,  of  life,  and  of  salvation  to 
them.  For  the  gospel  is  to  be  preached  to  every 
creature,  and  Christ  hath  tasted  death  for  every  man 
and  died  for  their  sins,  that  they  might  come  out  of 
death  and  sin,  and  live  to  Christ  that  died  for  them." 

At  the  governor's  house  in  Connie  Oak  Bay,  in 
Virginia,  he  met  a  doctor  who  denied  that  the  light 
or  Spirit  of  God  was  given  to  every  man,  asserting 
that  the  Indians  were  destitute  thereof.  "  Where- 
upon," says  George  Fox,  "  I  called  an  Indian  to  us 
and  asked  him  whether  or  not  when  he  lied  or  did 
wrong  to  any  one  there  was  not  something  in  him 
that  reproved  him  for  it."  The  Indian  replied,  "  there 
was  such  a  thing  in  him  that  did  so  reprove  him  and 
he  was  ashamed  when  he  had  done  wrong  or  spoken 
wrong."  The  poor  doctor,  ashamed  of  being  thus 
confounded  before  the  governor,  attempted  to  prove 
his  position  and  at  length  went  so  far  that  he  would 
not  own  the  Scriptures.  The  governor,  pleased  with 
his  guests,  entertained  them  that  night  and  next  morn- 
ing walked  two  miles  through  the  woods  with  them, 
to  show  them  the  way. 

After  a  tarriance  of  nearly  two  years  in  America, 
he  says :  "  Having  traveled  through  most  parts  of  that 
country  and  visited  most  of  the  plantations,  having 
sounded  the  alarm  to  all  people  where  we  came  and 
proclaimed  the  day  of  God's  salvation  amongst  them, 
we  found  our  spirits  began  to  be  clear  of  these  parts 
of  the  world  and  draw  towards  Old  England  again." 

His  last  service  in  this  country  was  attending  a 


152 

general  meeting  of  Friends  in  Maryland,  which  was 
a  satisfactory  parting  interview.  He  set  sail  for  Eng- 
land on  the  21st  of  Third  Month,  1673,  but  was  de- 
tained by  contrary  winds  so  that  ten  days  elapsed  be- 
fore they  left  the  coast  of  Virginia.  He  records  high 
winds  and  tempestuous  weather  on  the  remainder  of 
their  voyage ;  but  it  was  performed  in  safety,  and  the 
missionary  band  had  "  many  sweet  and  precious  meet- 
ings "  on  board  the  vessel.  On  the  28th  of  Fourth 
Month  they  cast  anchor  in  the  harbor  of  King's  Road, 
Bristol. 

The  account  of  the  journey  closes  with  this  thanks- 
giving :  "  The  great  God  who  commands  the  winds, 
who  is  Lord  of  heaven,  of  earth  and  the  seas,  and 
whose  wonders  are  seen  in  the  deep,  steered  our 
course  and  preserved  us  from  many  imminent  dan- 
gers. The  same  good  hand  of  Providence  that  went 
with  us,  and  carried  us  safely  over,  watched  over  us 
in  our  return  and  brought  us  safely  back  again  ; 
thanksgiving  and  praises  be  to  His  holy  name  for- 
ever." 


CHAPTER  XIII. 

WHILE  George  Fox  was  pursuing  his  evangelistic 
journey  in  America,  his  brethren  at  home  were  re- 
joicing in  a  temporary  rest  from  persecution.  In 
1672,  professing  to  be  moved  by  the  sufferings  of  a 
large  portion  of  his  subjects,  and  by  a  desire  to  pro- 
mote union,  the  King  issued  a  proclamation  suspend- 
ing "  the  execution  of  all  penal  laws  against  those 
who  did  not  conform  to  the  doctrine,  discipline,  and 
government  of  the  church  established  by  law." 

Soon  after  the  publication  of  this  declaration  of 
indulgence,  Friends,  ever  on  the  alert  to  assist  their 
brethren,  hastened  to  take  the  necessary  steps  in  re- 
gard to  the  four  hundred  sufferers  who  were  incar- 
cerated in  prison,  some  of  whom  had  been  there 
ten  or  eleven  years.  George  Whitehead  and  Thomas 
Moore  were  permitted  to  appear  at  the  council  cham- 
ber at  Whitehall  to  represent  their  case.  This  they 
so  successfully  performed  that  the  King  said,  "  I  will 
pardon  them,"  and  ordered  the  necessary  letters  pat- 
ent to  be  made  out.  As  the  number  of  prisoners  was 
so  large,  the  fees  for  procuring  their  separate  dis- 
charge would  have  amounted  to  a  large  sum,  but  the 
King  ordered  that  the  pardon,  though  including  BO 
many,  should  be  charged  but  as  one,  and  the  Lord 
Keeper  voluntarily  remitted  his  fees.  Eleven  skins 
of  parchment  were  requisite  to  make  a  fair  copy  of 
7* 


154 

the  document,  and  much  labor  was  required,  in  order 
to  render  it  available  as  quickly  as  possible  to  the 
weary  ones  so  long  separated  from  their  homes  and 
friends.  The  Friends  in  London,  however,  were  not 
deterred  by  trouble  or  expense,  and  in  a  little  time 
had  the  glad  assurance  that  all  who  came  within  the 
scope  of  the  letters  patent  were  set  at  liberty. 

There  were  other  Dissenters  in  prison,  and  George 
Whitehead,  the  active  agent  of  the  Friends,  was  so- 
licited to  aid  in  their  deliverance.  This  he  cheer- 
fully assented  to,  for  he  says,  "  Our  being  of  different 
judgments  and  societies  did  not  abate  my  charity  or 
compassion,  even  towards  them  who  had  been  my  op- 
posers  in  some  cases.  Blessed  be  the  Lord  my  God, 
who  is  the  Father  and  Fountain  of  mercies,  whose 
love  and  mercies  in  Christ  Jesus  towards  us  should 
oblige  us  to  be  merciful  and  kind  one  to  another." 

He  advised  that  the  names  of  the  prisoners  should 
be  sent  to  the  King,  with  a  petition  for  his  warrant, 
to  have  them  inserted  in  the  same  patent  with  the 
Quakers.  The  King  granted  the  petition,  and  they 
also  were  set  at  liberty.  Among  the  number  thus 
released  was  John  Bunyan,  whose  imprisonment  in 
Bedford  Jail  for  twelve  years  gave  to  the  world  the 
allegory  which  has  been  the  means  of  helping  many 
a  Pilgrim  in  his  journey  from  the  City  of  Destruc- 
tion. 

The  relief  from  persecution  lasted  only  a  short 
time,  the  jealousy  of  the  English  people  being  aroused 
by  the  favor  shown  to  the  Roman  Catholics,  and  on 
the  assembling  of  Parliament  in  1673,  the  Commons, 
after  a  stormy  debate,  passed  a  resolution  "  that  pe- 


155 

nal  statutes  in  matters  ecclesiastical  cannot  be  sus- 
pended but  by  act  of  Parliament,  and  that  an  address 
and  petition  for  satisfaction  should  be  presented  to 
the  King."  Charles  was  averse  to  the  passage  of 
this  resolution  ;  but  his  purse  was  empty,  and  his 
faithful  subjects  in  the  House  of  Commons  made  him 
clearly  understand  that  there  would  be  no  further 
supplies  till  he  agreed  to  their  bill.  He  not  only  re- 
called his  declaration,  but  also  assented  to  a  bill  to 
check  the  growth  of  Popery,  called  the  Test  Act. 
Thus  the  Friends  were  once  more  under  the  cruel 
scourge  of  the  infamous  law  of  1670,  and  the  inform- 
ers again  hastened  to  their  nefarious  traffic. 

George  Fox,  as  we  have  learned,  returned  in  safety 
from  his  American  tour,  and  on  landing  at  Bristol 
was  joined  by  his  wife  and  several  other  Friends. 
They  remained  in  that  city  some  time,  holding  large 
meetings,  in  which,  as  in  other  places,  George  Fox  em- 
braced the  opportunity  of  calling  the  people  to  Christ 
Jesus.  In  one  of  his  sermons  he  thus  points  to  Him  : 
"  God  was  the  first  Teacher,  and  while  man  kept 
under  His  teaching  he  was  happy.  The  serpent  was 
the  next  teacher,  and  when  man  followed  his  teach- 
ing he  fell  into  misery.  Jesus  Christ  was  the  third 
Teacher,  of  whom  God  said,  'This  is  my  beloved 
Son,  in  whom  I  am  well  pleased  :  hear  ye  Him  ; '  and 
who  Himself  said,  '  Learn  of  Me.'  Now  Christ,  who 
said,  4  Learn  of  Me,'  and  of  whom  the  Father  said, 
'  Hear  ye  Him,'  said,  *  I  am  the  Way  to  God.  I 
am  the  Truth,  I  am  the  Life  and  the  true  Light.' 
Therefore  the  Son  of  God  is  to  be  heard  in  all 
things,  who  is  the  Saviour  and  Redeemer,  who  lay 


156 

down  His  life,  and  bought  His  sheep  with  His  own 
blood." 

Traveling  through  Gloucestershire  and  Wiltshire, 
he  found  occasion  for  wise  and  judicious  treatment 
towards  some  who  opposed  the  establishment  of 
women's  meetings.  George  Fox  was,  as  we  have 
seen,  fully  convinced  that  women,  being  heirs  with 
the  men  of  the  same  everlasting  gospel  of  life  and 
salvation,  were  consequently  fitted  to  be  helpmeets  to 
men  in  the  affairs  of  the  church,  as  they  are  out- 
wardly in  civil  and  temporal  matters.  His  enlight- 
ened views  finally  prevailed,  and  he  says,  "  Women's 
meetings  for  that  country  were  established  in  the 
blessed  power  of  God."  We  next  hear  of  him  in 
London,  laboring  for  the  relief  of  the  Friends  who 
were  suffering  for  refusing  to  close  their  shops  on  fast 
days  and  holidays.  They  considered  such  observ- 
ances as  mere  human  appointments,  often  accompa- 
nied with  circumstances  in  which  they  could  not  con- 
scientiously unite. 

His  labors  were  successful,  and  now  this  indefatiga- 
ble worker  turned  his  thoughts  towards  a  little  rest 
at  Swarthmore.  Although  he  had  been  married  four 
years  he  had  not  yet  been  there,  and,  accompanied 
by  his  wife,  two  of  her  daughters,  and  Thomas 
Lower,  her  son-in-law,  he  turned  his  steps  northward. 
His  reasonable  desire  for  a  little  rest  was,  however, 
thwarted  by  the  malice  of  his  enemies,  who  caused 
both  T.  Lower  and  himself  to  be  arrested  at  the 
house  of  a  Friend  in  Worcestershire.  The  charge 
against  them  was  that  they  were  holding  large  meet- 
ings to  the  prejudice  of  the  Established  Church. 


157 

They  were  committed  to  Worcester  Jail,  while  Mar- 
garet Fox  and  her  daughters  proceeded  to  their 
home.  The  committal  was  entirely  illegal,  as  the 
meeting  had  dispersed  before  the  arrival  of  the  jus- 
tice at  the  house  where  it  had  been  held,  but  in  the 
case  of  Friends,  their  persecutors  never  scrupled  to  in- 
fringe the  law,  because  there  was  always  a  sure  snare 
in  the  administration  of  the  oath,  which  the  magis- 
trates were  empowered  to  tender  on  all  occasions. 

About  a  month  after  their  seizure,  they  were 
brought  before  the  Quarter  Sessions,  but  nothing 
could  be  found  against  them.  Justice  Parker,  how- 
ever, was  ready  with  the  oath  of  allegiance,  and  upon 
the  refusal  of  George  Fox  to  take  it  he  was  remanded 
to  prison.  Thomas  Lower  was  told  he  was  at  lib- 
erty, and  on  his  querying  why  his  father  was  not  also 
released,  the  justices  refused  to  say  anything  to  him, 
and  the  court  adjourned.  After  a  time  a  writ  of 
habeas  corpus  was  obtained,  and  the  case  taken  to 
the  King's  Bench  at  London.  Thomas  Lower  was 
appointed  by  the  sheriff  his  deputy  to  convey  the 
prisoner  to  that  city,  where  they  arrived  Twelfth 
Month,  2d,  1673.  The  next  day  George  Fox  ap- 
peared before  the  court,  and  the  judges  were  disposed 
to  release  him,  but  Justice  Parker,  who  had  followed 
the  prisoner  to  London,  so  prejudiced  their  minds 
that  he  was  remanded  to  Worcester  for  trial.  The 
only  privilege  allowed  him  was  that  he  might  go  in 
his  own  time  and  way,  provided  he  would  be  there  at 
the  Assize,  which  would,  begin  in  the  second  month. 
This  gave  an  opportunity  for  attending  the  Yearly 
Meeting  held  in  London,  after  which,  by  leisurely 


158 

journeys,  George  Fox  went  back  to  Worcester.     So 
great  was  the  trust  reposed  in  him,  that  his  custodian 
on  this  journey  was  a  boy  of  eleven  years.     At  the 
Sessions  the  customary  course  was  pursued  ;  nothing 
was  found   against  him  ;    but  the  tendering  of  the 
oath  insured  imprisonment  till  the  next  sitting  of  the 
court.     He  was,  however,  left  at  liberty  to  come  and 
go  through  the  town  as  he  pleased,  which  privilege 
he  used  in  the  service  of  his  Master,  reasoning  with 
all  he  met,  like  the  Apostle  Paul,  of  "  righteousness, 
temperance,  and  judgment  to  come."     At  one  time, 
he  says,  a  priest  asked  him  if  he  was  grown  up  to 
perfection.     "  I  told  him  I  was  by  the  grace  of  God." 
Then  he  ui'ged  the  words  of  John,  "  If  we  say  that  we 
have  no  sin,  we  deceive  ourselves,  and  the  truth  is 
not  in  us,"  and  asked,   "  what  did  I  say  to  that  ?  " 
"  I  said  with  the  same  Apostle,  *  If  we  say  that  we 
have  not  sinned  we  make  Him  a  liar,  and  His  word 
is  not  in  us,'  who  came  to  destroy  sin  and  take  away 
sin.     So  there  is  a  time  for  people  to  see  they  have 
sinned,  and  there  is  a  time  for  them  to  see  they  have 
sin,  and  there  is  a  time  for  them  to  confess  their  sin 
and  forsake  it,  and  to  know  the  blood  of  Christ  to 
cleanse  from  all  sin." 

After  some  further  conversation,  the  priest  said, 
"  We  must  always  be  striving."  George  Fox,  know- 
ing the  liberty  wherewith  Christ  had  made  him  free, 
said  to  his  opponent :  "  It  is  a  sad  and  comfortless 
sort  of  striving,  to  strive  with  a  belief  that  we  should 
never  overcome."  "  I  told  him,"  he  says  in  his  jour- 
nal, "  that  Paul,  who  cried  out  of  the  body  of  death, 
did  also  thank  God  who  gave  him  the  victory, 


159 

through  our  Lord  Jesus  Christ.  So  there  was  a  time 
of  crying  out  for  want  of  victory,  and  a  time  of  prais- 
ing God  for  the  victory,  and  Paul  said  '  there  is  no 
condemnation  to  them  that  are  in  Christ  Jesus.' " 
"  Well,  but,"  said  the  priest,  "  what  say  you  to  that 
Scripture,  *  The  justest  man  that  is,  sinneth  seven 
times  a  day  '  ?  "  "  Why,  truly,"  said  George  Fox, 
"  there  is  no  such  Scripture,"  and  his  mouth  was 
stopped. 

While  the  Friends  could  not  take  an  oath,  they 
were  loyal  citizens  and  opposed  to  all  plots  and  re- 
bellions. This  will  be  seen  in  a  manifesto  issued  at 
this  time  by  George  Fox,  addressed  to  the  Judges  of 
the  King's  Bench. 

"  This  I  do  in  truth  and  in  the  presence  of  God 
declare,  that  King  Charles  the  Second  is  the  lawful 
King  of  this  realm,  and  of  all  other  of  his  dominions  ; 
that  he  was  brought  in  and  set  up  King  over  this 
realm  by  the  power  of  God ;  and  I  have  nothing  but 
love  and  good  will  to  him  and  all  his  subjects,  and 

desire  his  prosperity  and   eternal  good I  do 

deny  all  plots  and  contrivances,  and  plotters  and  con- 
trivers, against  the  King  and  his  subjects,  knowing 
them  to  be  the  works  of  darkness,  the  fruits  of  an 
evil  spirit  against  the  peace  of  the  kingdom,  and  not 
from  the  Spirit  of  God,  the  fruit  of  which  is  love.  I 
dare  not  take  an  oath,  because  it  is  forbidden  by 
Christ  and  his  Apostles ;  but  if  I  break  my  Yea  or 
Nay,  let  me  suffer  the  same  penalty  as  they  that 
break  their  oaths. 

(Signed)         "  GEOKGE  Fox." 


160 

In  the  Fifth  Month,  1674,  against  the  opinion  of 
some  of  the  judges,  who  discovered  gross  errors  in  his 
indictment,  sentence  of  prsemunire  was  pronounced 
upon  him,  and  he  was  closely  confined  in  Worcester 
Jail.  His  wife  came  from  the  north  of  England  to  be 
with  him,  and  her  services  were  greatly  needed,  as  he 
was  seized  with  a  severe  illness,  from  which  his  re- 
covery seemed  very  doubtful.  Every  effort  was  made 
by  his  friends  to  obtain  his  release  from  prison,  and 
at  last  his  wife  resolved  to  try  the  effect  of  a  personal 
appeal  to  the  King.  She  went  up  to  London,  and, 
obtaining  an  interview  with  King  Charles,  told  him 
of  the  long  and  unjust  imprisonment  of  her  husband, 
and  begged  him,  as  by  praemunire  George  Fox  had 
become  his  prisoner,  to  release  him  from  his  bondage. 
Charles  II.  had  kind  words  ready  for  her,  but  re- 
ferred her  to  the  Lord  Keeper,  who  told  her  the  King 
could  only  release  him  by  a  pardon.  Secure  in  his 
innocence,  George  Fox  refused  the  pardon,  saying, 
"  I  had  rather  have  lain  in  prison  all  my  days,  where- 
fore I  chose  to  have  the  validity  of  my  indictment 
tried  before  judges."  His  friends,  however,  succeeded 
in  having  him  removed  to  London  on  a  writ  of  habeas 
corpus,  and  Counsellor  Corbet  was  employed  to  plead 
his  cause.  This  gentleman  astonished  the  judges  by 
stating  that  it  was  illegal  to  imprison  any  one  on  a 
praemunire.  This  point  established,  the  errors  in  the 
indictment  were  next  considered,  and  were  found  to 
be  so  many  and  so  gross,  that  the  judges  were  united 
in  the  opinion  that  the  prisoner  should  be  released. 
Some  of  his  adversaries  would  have  again  presented 
the  oath  of  allegiance,  'saying  George  Fox  was  a  dan- 


161 

gerous  man,  and  ought  not  to  be  at  liberty ;  but  Sir 
Matthew  Hale  replied,  he  had  indeed  heard  some 
such  reports,  but  he  had  heard  many  more  good 
ones,  and  ordered  George  Fox  freed  by  proclama- 
tion. Thus  after  an  illegal  imprisonment  of  fourteen 
months,  he  was  honorably  released,  and  Counsellor 
Corbet  acquired  great  fame  by  his  skillful  manage- 
ment of  the  case. 

The  weary  prisoner  remained  in  London  till  after 
the  Yearly  Meeting  of  1675,  and  then  went  by  easy 
stages  to  Swarthmore,  accompanied  by  his  affection- 
ate wife.  The  toils  of  his  busy  life,  the  rigor  of  his 
imprisonments,  and  the  severe  illness  from  which  he 
was  now  recovering  had  left  their  traces  on  his  robust 
frame,  and  rendered  a  season  of  rest  necessary.  For 
nearly  two  years  he  remained  quietly  at  Swarthmore 
Hall,  employing  his  respite  from  active  service  in 
collecting  and  arranging  the  various  epistles  he  had 
written,  and  filing  them  away  for  future  reference. 
As  the  time  for  the  Yearly  Meeting  in  1676  drew 
near,  he  wrote  a  loving  letter  of  counsel  and  advice, 
which  was  read  at  the  meeting,  as  from  an  honored 
father  in  the  church.  Speaking  to  those  who  had 
known  the  Lord  to  be  their  Preserver  in  many  a  try- 
ing hour,  he  says :  "  Let  every  one's  faith  stand  in  the 
Lord's  power,  which  is  over  all ;  through  which  they 
may  be  built  upon  the  Rock,  the  Foundation  of  God, 
the  Seed  Jesus  Christ.  So  all  in  Christ  may  be  fresh 
and  green,  for  He  is  the  green  tree  that  never  withers. 
All  are  fresh  and  green  that  are  grafted  into  and 
abide  in  Him,  bringing  forth  heavenly,  fresh  fruits  to 
the  praise  of  God."  Remembering  that  God  is  love 


162 

and  "  he  that  dwelleth  in  love  dwelleth  in  God,"  he 
thus  exhorts  :  "And,  friends,  be  tender  to  the  tender 
principle  of  God  in  all.  Shun  vain  disputes  and  jan- 
glings,  both  amongst  yourselves  and  others,  for  that 
many  times  is  like  a  blustering  wind  that  hurts  and 
bruises  the  tender  buds  and  plants.  Those  disputers 
that  were  amongst  the  Christians,  about  genealogies, 
circumcision,  and  the  law,  meats,  drinks,  and  days, 
came  to  be  the  worst  sort  of  disputers,  whom  the 
Apostle  judged  ;  for  such  destroyed  people  from  the 
faith.  Therefore  the  Apostle  exhorted  the  churches, 
that  every  one's  faith  should  stand  in  the  power  of 
God,  and  to  look  to  Jesus  the  author  of  it.  There 
every  graft  stands  in  Christ,  the  Vine,  quiet  where 
no  blustering  storms  can  hurt  them ;  there  is  safety. 
There  all  are  of  one  mind,  one  faith,  one  soul,  one 
spirit,  baptized  into  one  body  with  the  one  Spirit,  and 
made  to  drink  into  one  Spirit,  one  church,  one  head, 
heavenly  and  spiritual,  one  faith  in  this  head,  Christ, 
who  is  the  author  of  it,  and  hath  the  glory  of  it,  one 
Lord  to  order  all,  who  is  the  baptism  into  this  one 
body."  He  closes  his  epistle  with  this  beautiful  ex- 
hortation :  "  Dwell  in  the  love  of  God  which  passeth 
knowledge,  and  edifieth  the  living  members  of  the 
body  of  Christ,  which  love  of  God  come  to  be  built 
up  in,  and  in  the  holy  faith.  This  love  of  God  will 
bring  you  to  bear  all  things,  endure  all  things,  and 
hope  all  things.  From  this  love  of  God  which  you 
have  in  Christ  Jesus,  nothing  will  be  able  to  separate 
you,  neither  powers  nor  principalities,  heights  nor 
depths,  things  present  nor  things  to  come,  prisons  nor 
spoiling  of  goods,  neither  death  nor  life.  The  love  of 


163 

God  keeps  above  all  that  which  would  separate  from 
God,  and  makes  you  more  than  conquerors  in  Christ 
Jesus.  Therefore  in  this  love  of  God  dwell,  that  with 
the  same  love  you  may  love  one  another,  and  all  the 
workmanship  of  God,  that  you  may  glorify  God  with 
your  bodies,  souls,  and  spirits,  which  are  the  Lord's. 
Amen." 

Well  would  it  have  been  for  the  church  he  loved 
so  well,  if  his  earnest,  loving  counsel  had  been  at- 
tended to.  In  the  two  hundred  years  since  this  was 
written,  there  have  been  disputations  about  points 
analogous  to  the  meats  and  drinks,  and  days  and 
times,  which  disturbed  the  early  Christians  ;  disputes, 
too,  carried  on  without  the  loving  spirit  he  recom- 
mends, which  have  brought  confusion  into,  her  bor- 
ders, and  crippled  her  usefulness. 

In  the  early  part  of  1677,  George  Fox  again  felt 
the  call  to  evangelistic  labor,  and  leaving  his  quiet  re- 
tirement at  Swarthmore,  he  traveled  by  easy  stages, 
as  his  health  would  permit,  visiting  meetings  and 
strengthening  the  hands  of  his  fellow  believers.  He 
reached  London  in  time  to  attend  the  Yearly  Meet- 
ing, which  he  describes  as  "  a  very  glorious  meeting, 
wherein  the  Lord's  power  was  largely  felt,  and  the 
affairs  of  truth  sweetly  carried  on,  in  the  unity  of  the 
Spirit,  to  the  satisfaction  and  comfort  of  the  upright- 
hearted  ;  blessed  be  the  Lord  forever ! "  A  new  field 
of  labor  now  opened  before  hint,  which  he  thus  speaks 
of.  "  It  was  upon  me  from  the  Lord  to  go  to  Hol- 
land and  preach  the  gospel  there  and  in  Germany." 
It  will  be  interesting  to  pause  for  a  moment  to  con- 
sider the  state  of  religious  feeling  then  existing  in 
Holland. 


164 

The  Separatists  from  the  Established  Church  in 
England,  finding  no  asylum  in  their  own  country, 
withdrew  to  Amsterdam  about  the  year  1608,  and 
joined  themselves  to  the  little  company  in  that  city 
who  held  similar  views.  Among  these  were  such 
men  as  John  Robinson,  William  Brewster,  and  Will- 
iam Bradford,  to  whom  religious  freedom  was  more 
than  home  and  country.  When  the  plan  of  coloniz- 
ing America  was  proposed  by  the  Virginia  Company, 
and  "such  freedom  as  may  stand  with  their  liking" 
was  promised,  some  of  these  same  families  who  had 
emigrated  to  Holland,  to  find  religious  freedom,  re- 
solved to  try  the  New  World,  and  erect  the  standard 
of  liberty  of  conscience  on  the  rocky  shores  of  Massa- 
chusetts. The  farewell  words  of  Pastor  John  Robin- 
son to  those  who  embarked  in  the  Mayflower  are 
in  striking  conformity  to  the  testimony  of  George 
Fox,  "  I  am  nothing,  Christ  is  all,"  and  are  worthy 
of  remembrance.  "  I  charge  you  before  God  and 
His  blessed  angels,  that  you  follow  me  no  further 
than  you  have  seen  me  follow  the  Lord  Jesus  Christ. 
If  God  reveal  anything  to  you  by  other  instruments 
of  His,  be  as  ready  to  receive  it  as  you  were  to  receive 
any  truth  by  my  ministry  ;  for  I  am  verily  persuaded, 
I  am  very  confident,  that  God  has  more  truth  yet  to 
break  forth  out  of  His  holy  Word.  ....  I  beseech 
you  to  remember,  that  you  be  ready  to  receive  what- 
ever truth  shall  be  made  known  to  you  from  the 
written  Word  of  God."  l 

Well  would  it  have  been  for  the  religious  world, 
had  this  wise  counsel  been  heeded  ;  for,  as  has  been 
1  Inner  Religious  Life  of  Commonwealth. 


165 

truly  said,  "  the  unwillingness  of  Christians  to  receive 
truth  from  unwelcome  quarters  has  been  a  stumbling- 
block  in  every  church." 

Holland  had  been  considered  a  missionary  field  be- 
fore George  Fox  visited  the  country,  and  a  little  com- 
pany of  Friends  had  been  gathered  there,  and  in 
other  parts  of  the  United  Provinces,  through  the 
labors  of  William  Caton  and  others.  But  while 
this  country  was  distinguished  for  abstaining  from 
enacting  laws  designed  to  interfere  with  the  right  of 
liberty  of  conscience,  the  magistrates  sometimes  con- 
nived at  the  infliction  of  abuse  of  innocent  persons, 
and  Friends  were  exposed  here,  as  in  England,  to 
persecution.  In  East  Friesland  the  following  pe- 
tition was  presented  to  the  court :  "  Whereas,  the 
wicked  sect  of  the  Quakers  are  found  in  these  United 
Provinces,  and  also  sprung  up  here  in  East  Fries- 
land,  you  are  desired  to  watch  against  it  in  time, 
that  that  devilish  error  might  not  creep  in  further." 
It  was  found,  however,  that  banishment  and  other 
punishments  inflicted  on  such  honest,  industrious  men 
as  the  Friends  diminished  the  trade  of  the  cities, 
and  the  authorities  wisely  determined  to  retain  this 
class  of  citizens,  by  allowing  freedom  in  worshiping 
God. 

On  the  25th  of  Fifth  Month,  1677,  George  Fox  set 
sail  for  Holland,  accompanied  by  William  Penn,  Rob- 
ert Barclay,  and  others,  and  arrived  at  Rotterdam  on 
the  28th.  After  holding  some  meetings  they  passed 
on  to  Amsterdam,  to  attend  the  Quarterly  Meeting, 
which  was  held  at  the  house  of  Gertrude  Dirick 
Nieson.  After  this  meeting  George  Fox  called  the 


166 

Friends  together  and  arranged  for  "  a  Monthly, 
Quarterly,  and  Yearly  Meeting,  to  be  held  at  Amster- 
dam, for  Friends  in  the  United  Provinces  of  Holland, 
and  in  Embden,  the  Palatinate,  Hamburg,  Frederick- 
stadt,  Dantzic,  and  other  places  in  and  about  Ger- 
many." 

In  obedience  to  the  command  of  the  Holy  Spirit, 
the  missionary  band  separated  soon  after  their  arrival 
in  Holland,  each  going  to  the  work  to  which  he  felt 
called  of  the  Lord.  As  a  wise  legislator,  a  portion 
of  the  work  devolving  upon  George  Fox  was  to  build 
up  the  little  communities  and  establish  men's  and 
women's  meetings  for  discipline,  thus  bringing  the 
Society  into  a  similar  organization  with  that  of  Great 
Britain  and  America.  He  also  held  large  meetings, 
which  were  attended  by  persons  of  various  denomina- 
tions, in  which,  he  says,  "  I  declared  the  everlasting 
gospel."  This  met  with  a  response  on  the  part  of  the 
hearers,  and  at  Harlem  and  Harlingen  the  minister 
rose  after  George  Fox  had  finished,  saying,  "  I  pray 
God  to  prosper  and  confirm  this  doctrine,  for  it  is 
truth,  and  I  have  nothing  against  it."  Not  only  in 
the  gathered  assemblies  did  George  Fox  witness  for 
his  Lord,  but  he  was  always  on  the  alert  to  embrace 
the  opportunities  presenting  before  him.  "  Many 
times,"  he  says,  "in  mornings,  and  at  noons  and 
nights,  at  the  inns  and  on  the  ways,  as  I  traveled,  I 
spake  to  the  people,  warning  them  of  the  day  of  the 
Lord."  His  pen  was  also  busily  employed  in  his  Mas- 
ter's service.  A  little  synopsis  of  his  writings  will 
show  his  catholic  spirit,  and  also  how  much  interest 
he  felt  in  the  welfare  of  his  people.  Hearing  Friends 


167 

were  suffering  from  persecution  at  Dantzic,  he  wrote 
a  loving  letter  to  them,  encouraging  them  to  be  faith- 
ful. Another  letter  of  warning  was  sent  to  the  magis- 
trates of  Oldenburg  and  Hamburg,  telling  them  of 
the  "  great  and  terrible  judgments  of  the  day  of  the 
Lord  God  Almighty."  The  ambassadors  of  the  King 
of  France,  of  the  United  Provinces,  and  of  several 
other  rulers  of  Europe  met  at  this  time  in  the  city  of 
Nimeguen,  to  consult  about  the  peace  of  Christendom. 
This  was  a  subject  dear  to  the  heart  of  this  peace-lov- 
ing Christian,  and  he  addressed  an  epistle  to  them, 
beseeching  them,  "  as  ye  love  God  and  Christ  and 
Christianity  and  its  peace,  make  peace,  so  far  as  ye 
have  power,  among  Christians,  that  you  may  have  the 
blessing."  Before  the  year  ended  a  peace  was  con- 
cluded. 

He  also  wrote  a  loving  letter  of  advice  to  the  Prin- 
cess Elizabeth  of  the  Rhine,  niece  of  Charles  I. 
She  was  a  sweet,  humble  Christian,  and  governed  her 
little  principality  with  judgment  and  kindness.  Will- 
iam Penn  and  Robert  Barclay  visited  her,  and  had 
religious  meetings  in  her  palace,  much  to  her  satisfac- 
tion. At  parting  she  said  to  them,  "  Let  me  desire 
you  to  remember  me,  though  I  live  at  so  great  a  dis- 
tance, and  you  should  never  see  me  more.  I  thank 
you  for  this  good  time.  Be  assured,  though  my  con- 
dition subjects  me  to  divers  temptations,  yet  my  soul 
has  strong  desires  after  the  best  things."  The  prin- 
cess responded  to  the  letter  of  George  Fox  in  the  fol- 
lowing terms :  "  I  cannot  but  have  a  tender  love  to 
those  that  love  the  Lord  Jesus  Christ,  and  to  whom 
it  is  given  not  only  to  believe  on  Him,  but  also  to  suf- 


168 

fer  for  Him  ;  therefore  your  letter  and  your  friends' 
visit  have  been  both  very  welcome  to  me.  I  shall 
follow  their  and  your  counsel,  as  far  as  God  will 
afford  me  light  and  unction,  remaining  still  your  lov- 
ing friend." 

The  respect  the  princess  held  for  Friends  prompted 
her  to  influence  the  English  court  in  their  favor,  and 
more  than  once  she  endeavored  to  preserve  them  from 
the  penalties  of  the  laws  against  conventicles.  She 
died  at  the  age  of  sixty,  much  esteemed  and  be- 
loved. 

Galenus  Abrahams,  a  Mennonite  teacher,  sought  a 
conference  with  the  Friends,  asserting  that  no  one  in 
the  present  day  could  be  accepted  as  a  messenger  of 
God  unless  he  confirmed  his  doctrines  by  miracles. 
William  Penn,  George  Keith,  and  George  Fox  ac- 
cepted the  challenge,  and  a  long  dispute  followed,  in 
which,  George  Fox  says,  "  The  Baptist  was  much  con- 
founded, and  the  truth  gained  ground."  The  argu- 
ments are  not  given  ;  but  if,  as  was  usually  the  case, 
Friends  used  the  Bible  to  support  their  position,  they 
would  silence  him,  for  John  the  Baptist  was  surely 
a  messenger  of  the  Lord,  and  yet  we  are  told  he 
"  did  no  miracles."  Galenus  Abrahams  was  not  con- 
vinced, but  on  the  second  visit  of  George  Fox  to 
Holland,  the  two  opponents  met  in  a  friendly  man- 
ner, and  Galenus  "  confessed  in  some  measure  to  the 
truth." 

In  the  autumn  of  1667,  this  earnest  evangelist 
returned  to  England,  and  was  most  gladly  welcomed 
by  his  brethren,  a  thousand  people  flocking  to  his 
first  meeting  at  Harwich.  He  reached  London  on  the 


169 

9th  of  Ninth  Month,  and  on  the  First  Day  follow- 
ing attended  Gracechurch  Street  meeting,  where  his 
record  is :  "  The  Lord  visited  us  with  His  refreshing 
presence,  and  the  glory  of  the  Lord  surrounded  the 
meeting.  Praised  be  the  Lord." 
8 


CHAPTER  XIV. 

WE  Lave  now  approached  an  era  in  the  life  of 
George  Fox  when  he  was  exposed  to  a  new  trial. 
Persecution  from  without  had  long  been  familiar  to 
him  ;  but  now  a  keener  thorn  pierced  his  soul,  in  the 
internal  dissensions  of  his  loved  Society.  To  under- 
stand the  position  of  the  Friends  at  this  time,  it  will 
be  necessary  to  refer  to  some  of  the  earlier  sects, 
whose  tenets  had  in  some  measure  influenced  Fox 
and  his  coadjutors  in  founding  the  Society  of  Friends. 

In  the  reign  of  Elizabeth,  there  were  a  large  num- 
ber who  felt  constrained  to  dissent  from  many  of  the 
ceremonies  of  the  Established  Church,  and  who  sought 
a  more  simple  faith  and  a  mode  of  worship  more  con- 
sonant with  the  Apostolic  rule,  "  that  all  may  proph- 
esy one  by  one,  —  that  all  may  learn  and  all  may  be 
comforted."  This  freedom  was  not,  however,  in  ac- 
cordance with  the  Queen's  views,  and  two  of  a  con- 
gregation of  thirty  who  assembled  at  a  private  house 
for  worship  were  burned  to  death  by  her  order. 

The  longing  for  truth  could  not,  however,  be  burned 
out  of  the  hearts  of  many  in  England,  and  one  sect 
rose  after  another,  each  differing  somewhat,  but  united 
in  the  desire  that  the  church  should  be  separated 
from  the  state,  and  only  bound  to  submit  to  the  order 
"  which  Christ  her  Lord  and  King  had  instituted." 
To  obtain  this  freedom  many,  as  we  have  seen,  fled 


171 

to  Holland  and  America  ;  but  >many  remained  in  Eng- 
land, suffering  cruel  persecution,  and  even  laying 
down  their  lives  for  the  sake  of  the  Truth. 

Two  of  these  sects,  the  Seekers  and  Ranters,  have 
often  been  confounded  with  Friends,  and  deserve 
particular  notice.  Cromwell  said  :  "  To  be  a  Seeker 
is  to  be  of  the  next  best  sect  .to  a  Finder,"  and  in  the 
days  when  men's  hearts  were  so  stirred  within  them, 
there  was  an  earnest  craving  for  something  more  than 
an  external  show  of  religion.  The  Seekers,  as  their 
name  implies,  were  looking  for  a  revival  of  the  Apos- 
tolic days,  —  for  more  purity  in  religion.  They 
could  have  no  church  fellowship  because  they  could 
not  find  in  any  of  the  churches  the  New  Testament 
pattern.  They  waited,  in  this  time  of  apostasy,  for 
an  apostle,  or  angel  mighty  in  the  Spirit,  to  give 
some  visible  manifestation  of  their  being  sent  of  the 
Lord. 

The  Ranters,  on  the  contrary,  held  views  in  the 
opposite  extreme.  They  maintained  they  had  found 
God,  and  that  by  His  Spirit  He  dwelt  in  them.  They 
needed  not  the  Scripture,  for  they  were  taught  by  the 
Spirit,  which  inspired  them.  They  were  no  longer 
to  mind  Christ  who  died  at  Jerusalem,  but  to  mind 
Christ  in  themselves.  William  Penn  says  :  "  This 
people  obtained  the  name  of  Ranters,  from  their  ex- 
travagant courses  and  practices.  They  interpreted 
Christ's  fulfilling  the  law  for  us  to  be  a  discharging 
us  from  any  obligation  and  duty  the  law  required, 
instead  of  the  condemnation  of  the  law  for  sins  past, 
upon  faith  and  repentance  ;  and  that  now  it  was  no 
sin  to  do  that  which  before  it  was  a  sin  to  commit,  — 


172 

the  slavish  fear  of  the  law  being  taken  off  by  Christ, 
—  and  now  all  things  were  good  that  a  man  did,  if 
he  did  but  do  them  with  the  mind  and  persuasion 
that  they  were  so." 

The  Society  of  Friends,  and  the  clear  definite  views 
they  professed,  were  equally  opposed  to  the  quietism 
of  the  one  sect  and  the  ranterism  of  the  other.  They 
told  the  Seekers  they  had  found  what  the  others  were 
so  vainly  waiting  for,  declaring  that  the  kingdom  of 
God  consists  not  in  groaning  for  adoption,  but  in 
"righteousness  and  peace  and  joy  in  the  Holy  Ghost." 
To  the  Ranters  they  said :  "  We  dearly  and  truly 
own  the  Holy  Scriptures,  given  by  inspiration,  as  a 
true  and  infallible  testimony  of  Christ,  spoken  forth 
by  the  Holy  Spirit,  which  is  our  Guide,  Teacher,  and 
Leader,  and  these  are  written  for  our  learning." 

Many  of  these  two  sects  joined  the  Friends,  and  the 
influence  of  their  previous  views  we  shall  now  see 
affecting  the  Society  and  causing  disunity  and  dis- 
satisfaction with  Fox  and  his  coadjutors. 

Mention  has  already  been  made  of  the  opposition, 
manifested  in  some  places,  to  the  establishment  of 
meetings  for  discipline.  This,  some  urged,  restricted 
the  freedom  into  which  we  are  called  by  the  gospel ; 
and  these  "desired  that  every  one  should  be  left  to 
regulate  his  course  by  the  Light  of  Christ  in  himself, 
without  being  amenable  to  others.  The  discipline  was 
denounced  as  an  encroachment  on  the  right  of  private 
judgment,  similar  to  that  practiced  by  the  church 
of  Rorlte,  and  George  Fox,  the  instrument  by  which 
these  meetings  were  set  up,  received  loud  and  unspar- 
ing invective  as  seeking  to  lord  it  over  "  God's  her- 
itage." 


173 

In  a  pamphlet  written  as  early  as  1663,  the  begin- 
ning of  this  movement  might  be  seen.  In  it  the  writer 
urges  that  no  one  shall  be  obliged  to  "  act  outwardly" 
further  than  he  "  saw  inwardly."  The  regular  as- 
sembly for  public  worship  was  to  be  superseded  by 
the  more  spiritual  gathering,  as  each  one  felt  impelled. 
The  meeting-house  was  only  to  be  used  when  Friends 
"  felt  the  stirrings  of  life,  "  with  respect  to  both  time 
and  place.  There  had  been  enough  of  earnest  evan- 
gelistic effort ;  the  time  had  come  for  Friends  to  sit 
under  their  own  vine  and  fig-tree,  and  enjoy  the  fruit 
of  their  previous  labor. 

These  views,  of  course,  struck  at  the  root  of  all 
order,  and  their  indulgence  would  soon  lead  to  anarchy 
and  confusion.  The  smouldering  embers  broke  out 
afresh  in  1673,  and  there  were  very  few  of  the  promi- 
nent Friends  who  were  not  drawn  into  the  contro- 
versy. The  assumption  of  the*  right  of  private  judg- 
ment, whether  opposed  or  not  to  the  letter  and  spirit 
of  the  New  Testament  as  understood  by  the  church, 
the  disregard  of  outward  rules,  and  the  opposition  to 
instrumental  teaching  were  some  of  the  points  in 
question.  The  efforts  of  George  Fox  to  establish  a 
system  of  church  government  were  denounced  as  if 
from  selfish  motives,  to  increase  his  own  influence. 
His  care  that  all  the  meetings  should  be  supplied 
with'  a  teaching  ministry  was  considered  subversive, 
of  that  dependence  upon  the  leading  of  the  Holy 
Spirit  which  would  move  the  ministers  to  go  whither 
the  Lord  willed. 

The  question  of  the  use  of  singing  in  worship  was 
another  subject  of  difference.  The  early  Friends, 


174 

in  common  with  some  other  Dissenters,  objected  to 
the  custom  "  of  the  singing,  by  a  mixed  multitude, 
of  all  description  of  Psalms,"  but  had  no  controversy 
with  those  "  who  live  and  dwell  in  the  grace  of  God, 
and  sing  with  grace  in  the  heart."  When  George 
Fox  was  appealed  to  on  this  question,  as  he  was  upon 
all  points  of  church  government,  he  says,  in  1673, 
"  Why  should  not  them  as  sings  have  liberty  of  con- 
science to  sing  in  your  meetings?  I  do  look  upon 
thee  as  a  competent  judge  whether  they  sing  in  grace 
or  no."  l  In  1675,  the  Yearly  Meeting  issued  this 
advice  "  concerning  sighing,  groaning,  or  singing  in 
the  church  : "  "  It  hath  been,  and  is,  our  loving  sense 
and  constant  testimony,  according  to  our  experience 
of  the  divers  operation  of  the  Spirit  and  power  of 
God  in  His  church,  that  there  has  been,  and  still  is, 
serious  sighing,  sensible  groaning,  and  reverent  sing- 
ing, breathing  forth  a  heavenly  sound  of  joy,  with 
grace  in  the  Spirit  and  understanding,  and  which  is 
not  to  be  quenched  or  discouraged  in  any,  unless  im- 
moderate." 

On  the  other  hand,  it  was  maintained  that  "  sing- 
ing, or  speaking  singingly  in  prayer,  preaching,  or 
with  a  vocal  voice,  was  an  abomination."  Thus,  as  has 
often  been  done  since,  while  pleading  for  liberty  to  fol- 
low what  they  believed  to  be  right,  the  opponents  of 
Fox  and  his  friends  laid  down  stringent  rules  for  oth- 
ers, and  limited  the  action  of  the  Holy  Spirit  to  the 
channel  in  which  they  themselves  were  wont  to  move. 

The  power  of  the  Yearly  Meeting  of  London  was 
very  obnoxious  to  those  who  questioned  "  whether 

1  Inner  Religious  Life  of  Commonwealth. 


175 

the  judgment  of  any  one  part  of  the  members  of 
Christ's  body  could  become  a  bond  upon  any  other 
part  of  the  said  body,  further  than  their  understand- 
ings were  illuminated."  It  would  not  be  desirable  to 
question  the  minor  points  of  difference,  as,  when  all 
order  is  denounced,  the  means  for  maintaining  that 
order  also  fall  under  condemnation.  It  must  be  ad- 
mitted that  these  dissatisfied  ones  took,  as  George 
Fox  says,  more  pains  to  unsettle  and  disquiet  the 
church  than  they  had  ever  taken  for  the  cause  of 
truth.  Disputes  in  those  days  of  controversy  were 
carried  on  with  great  warmth,  and  the  brunt  of  op- 
probrium fell  upon  George  Fox  as  the  exponent  of 
liberal  views. 

Amid  all  the  abuse  and  misapprehension  the  Chris- 
tian character  of  the  champion  for  truth  shone  out 
brighter  and  brighter.  Seeking  to  be  clothed  with 
the  meekness  and  gentleness  of  Christ,  he  returned 
not  railing  for  railing,  but  tried  to  convince  the  dis- 
affected of  their  error,  and  induce  them  to  remain 
with  their  brethren.  His  efforts,  however,  were  un- 
availing. In  Westmoreland,  two  ministers,  named 
John  Story  and  John  Wilkinson,  who  had  been  ear- 
nest laborers  for  the  Lord,  left  the  Friends,  and,  gath- 
ering around  them  a  company  similarly  affected  with 
themselves,  established  a  separate  meeting  at  Preston 
in  1675.  This  example  was  followed  in  London, 
Wiltshire,  Bristol,  and  other  parts  of  Westmoreland, 
causing  great  pain  to  George  Fox.  Various  efforts 
were  made  to  reconcile  the  differences.  A  meeting 
was  arranged  between  Story,  Wilkinson,  and  Rodgers, 
on  the  part  of  the  Separatists,  and  George  Fox  and 


176 

others  sympathizing  with  him.  This  was  held  at 
Drawel  neaj  Sedburgh,  Second  Month,  3d,  1676. 
Four  days  were  spent  in  endeavoring  to  convince  the 
Separatists  that  there  will  be  unity  of  action  in  the 
church  as  each  individual  is  led  by  the  Holy  Spirit, 
for  God  is  a  God  of  order,  and  His  Spirit  can  never 
prompt  to. disorder  or  confusion.  George  Fox  gives 
the  following  account  of  this  meeting  :  "  Most  of  their 
arrows  were  shot  at  me  ;  but  the  Lord  was  with  me, 
and  gave  me  strength  in  his  power  to  cast  back  their 
darts  of  envy  and  falsehood  upon  themselves.  Their 
objections  were  answered,  and  things  were  opened  to 
the  people ;  a  good  opportunity  it  was,  and  service- 
able to  the  truth,  for  many  that  before  were  weak 
were  now  strengthened  and  confirmed ;  some  that 
were  doubting  and  wavering  were  satisfied  and  set- 
tled, and  faithful  Friends  were  refreshed  and  com- 
forted in  the  springings  of  life." 

The  Christian  spirit  manifested  in  this  gathering 
affected  Wilkinson  and  Story,  and  soon  after  they 
signed  a  paper  declaring  they  had  "  no  wish  to  op- 
pose any  faithful  brethren  in  the  practice  of  those 
things  they  believe  are  their  duty."  Several  of  their 
followers  were  received  back  into  the  Society  on  con- 
fession of  the  error  into  which  they  had  been  drawn. 
The  separate  meetings  became  very  small,  and  by  the 
year  1709  the  Separatists  were  reported  to  have  be- 
come very  few  in  number.  Any  one,  however,  who 
carefully  examines  the  history  of  this  Society  in  the 
eighteenth  century,  will  see  the  influence  of  their 
views  operating  disadvantageously  to  the  healthy 
growth  of  the  church  founded  by  George  Fox  and  his 
coadjutors. 


177 

But  we  must  turn  from  these  intestine  dissensions 
to  the  contemplation  of  the  condition  of  England  in 
the  year  1678  ;  Charles  II.  being  the  reigning  mon- 
arch. The  popular  mind  was  in  a  state  of  tumult. 
Faint  whispers  and  undefined  suspicions  of  some  evil 
were  followed  by  the  discovery  of  what  was  declared 
to  be  "  a  damnable  plot,  contrived  and  carried  on  by 
Popish  recusants,  against  the  life  of  the  King  and  the 
Protestant  religion."  Titus  Gates,  a  degraded  clergy- 
man of  the  English  Church,  appeared  before  Parlia- 
ment, and  made  astounding  revelations,  implicating 
some  high  in  office,  of  complicity  with  the  Pope  and 
Jesuits  in  a  plot  to  subvert  the  religion  of  England. 

Although  the  informer  varied  his  statements  be- 
fore the  different  parties  who  heard  him,  he  was  de- 
clared to  be  the  "  Saver  of  the  Nation,"  and  had  a 
pension  of  X1200  a  year  granted  him.  The  trade 
of  a  Protestant  witness  proving  so  profitable,  others 
came  forward  to  reap  part  of  the  gain,  among  them 
William  Bedloe,  a  convicted  thief  and  swindler,  who 
had  just  been  liberated  from  Newgate.  Notwith- 
standing the  character  of  the  informers,  their  state- 
ments were  eagerly  believed  ;  the  terror  excited  by 
the  plot  aroused  the  public  mind  to  such  a  degree 
that  "  reason  could  no  more  be  heard  than  a  whis- 
per in  a  hurricane."  Nothing  but  blood  could  satisfy 
the  people,  and  to  be  accused  was,  almost  in  every 
case,  to  be  condemned  to  death.  The  House  of  Com- 
mons passed  a  bill,  which  reached  the  third  reading  in 
the  House  of  Lords,  excluding  all  Papists  from  sitting 
in  either  house.  The  Duke  of  York  protested  warmly 
against  this  bill,  which  would  disqualify  him  from  the 
8* 


178 

succession,  and  it  was  amended  by  a  proviso  that 
this  did  not  affect  him.  The  King  dissolved  Parlia- 
ment after  a  session  of  eighteen  years,  and  for  the 
next  few  years  alternately  prorogued  and  dissolved 
it,  finding  it  too  much  inclined  to  assert  its  rights, 
yet  needing  the  subsidies  he  obtained  from  it. 

The  Friends  took  no  part  in  these  political  turmoils, 
which  were  the  occasion  of  much  suffering  to  them, 
for  all  parties  seemed  to  unite  on  the  common  ground 
of  persecuting  the  Quakers.  They  were  accused  by 
some  of  being  Popish  recusants,  and  this  enlisted  the 
prejudices  of  the  people  against  them,  while  others 
declared  if  they  were  not  Papists  they  were  plotters 
against  the  government. 

In  order  to  prevent  the  effect  of  these  calumnious 
reports,  George  Fox  wrote  the  following  declaration, 
addressed  to  the  new  Parliament :  "  It  is  our  princi- 
ple and  testimony  to  deny  and  renounce  all  plots  and 
plotters  against  the  King,  or  any  of  his  subjects  ;  for 
we  have  the  Spirit  of  Christ,  by  which  we  have  the 
mind  of  Christ,  who  came  to  save  men's  lives  and  not 
to  destroy  them  ;  and  we  would  have  the  King  and 
all  his  subjects  to  be  safe.  Wherefore  we  do  declare 
that  we  will  endeavor  to  our  power  to  save  and  defend 
him  and  them,  by  discovering  all  plots  and  plotters, 
which  shall  come  to  our  knowledge,  that  would  de- 
stroy the  King  or  his  subjects  ;  this  we  do  sincerely 
.  offer  to  you.  But  as  to  swearing  and  fighting,  which 
in  tenderness  of  conscience  we  cannot  do,  ye  know 
that  we  have  suffered  these  many  years  for  our  con- 
scientious refusal  thereof.  And  now  that  the  Lord 
hath  brought  you  together,  we  desire  you  to  relieve 


179 

us,  and  free  us  from  these  sufferings,  and  that  ye 
will  not  put  upon  us  to  do  those  things  which  we 
have  suffered  so  much  and  so  long  already  for  not 
doing,  for  if  you  do  ye  will  make  our  bonds  stronger, 
instead  of  relieving  us." 

In  1680  a  paper  was  presented  to  the  King  and 
Parliament,  giving  an  account  of  the  sufferings  Friends 
had  undergone  since  the  Restoration.  Ten  thousand 
had  been  imprisoned,  two  hundred  and  forty-three 
had -died  in  prison,  while  the  loss  of  property  to  which 
they  had  been  subjected  from  their  prosecution  as 
Papish  recusants  had  indeed  been  grievous.  Will- 
iam Penn  and  others  went  before  a  committee  of  the 
House,  and  clearly  demonstrated  the  truth  of  these 
statements,  and  Sir  Christopher  Musgrave,  a  zealous 
Churchman,  expressed  his  disgust  at  the  treatmeiit 
Friends  had  received,  saying  the  prisons  were  full  of 
them,  many  of  them  had  been  excommunicated  for 
small  matters,  and  that  it  was  a  shame  and  a  scan- 
dal for  the  church  to  use  the  Quakers  so  hardly  on 
every  trivial  occasion.  Both  Houses  finally  passed  a 
bill  exempting  Protestant  dissenters  from  the  penal- 
ties imposed  by  the  Acts  of  Elizabeth,  but  when  it 
was  to  be  presented  to  the  King  for  his  signature  it 
could  not  be  found.  It  was  said  that  it  had  been 
secreted  by  order  of  Charles  II. 

During  1683  and  1684  the  fire  of  persecution 
blazed  fiercely,  yet  the  Friends  continued  almost  uni- 
versally faithful  to  their  principles.  An  epistle  ad- 
dressed by  George  Fox  to  those  remaining  steadfast 
shows  the  care  among  the  early  Friends  to  be  honest 
in  their  dealings.  He  exhorts  them  to  remember  the 


180 

care  that  existed  among  them,  that  no  man  should 
suffer  by  them.  When  they  bought  goods  on  credit 
he  exhorted  them  to  tell  their  creditors  the  danger 
there  was  that  everything  might  be  taken  from  them, 
and  when  fines  were  imposed,  to  be  careful  to  use 
their  own  property,  to  offer  that  which  was  their  own, 
that  no  man  should  suffer  by  them.  This,  he  says, 
"  wrought  a  very  good  savor  in  the  hearts  of  many 
people,  seeing  such  a  righteous,  just,  and  honest  prin- 
ciple in  Friends."  He  desires  them  to  continue  this 
practice,  that  thus  their  light  may  shine  even  in  suf- 
fering. 


CHAPTER  XV. 

THE  continued  and  severe  persecution  of  the 
Friends,  in  the  latter  part  of  the  reign  of  Charles  II., 
rendered  the  presence  of  George  Fox  at  London 
almost  indispensable.  He  could  not  rest  in  his 
pleasant  home  at  Swarthmore  while  his  brethren 
were  in  danger,  and  accordingly  left  it  in  the  eai'ly 
part  of  1680,  and  never  returned  there  again.  "  It 
being  a  suffering  time  with  Friends,"  he  says,  "  I 
had  not  freedom  to  be  long  from  the  city." 

His  labor  was  very  varied ;  sometimes  visiting 
Friends  "  in  prison  for  the  testimony  of  Jesus,"  en- 
couraging them  in  their  sufferings,  and  exhorting 
them  to  stand  faithful  to  the  testimony  the  Lord  had 
committed  to  them  to  bear,  and  sometimes  visiting 
those  who  were  sick  and  weak  in  body,  or  .troubled 
in  mind,  helping  to  bear  up  their  spirits  from  sinking 
under  their  infirmities. 

A  determined  effort  was  now  being  made  to  sup- 
press the  meetings  of  Friends.  In  London  and  in 
some  of  the  adjoining  towns  armed  men  were  sta- 
tioned at  the  different  meeting-houses,  and  constables 
frequently  attended  with  warrants  to  arrest  the 
speakers.  Yet  in  George  Fox's  journal  allusion  is 
frequently  made  to  glorious  and  blessed  meetings,  in 
which  the  power  of  the  Lord  controlled  the  will  of 
man,  and  the  soldiers  went  away  without  making 
any  disturbance. 


182 

It  could  not  be  expected  that  an  old  veteran  like 
George  Fox,  who  had  long  been  in  the  fore-front  of 
the  battle,  should  keep  away  from  these  scenes  of  con- 
flict. Accordingly  entries  like  the  following  are  fre- 
quently found  in  his  journal :  "  At  one  time  I  in- 
tended to  go  a  mile  or  two  out  of  town,  to  visit  a 
Friend  who  was  not  well,  but  hearing  that  the  King 
had  sent  to  the  mayor  to  put  the  laws  in  execution 
against  Dissenters,  and  that  the  magistrates  intended 
to  nail  up  the  meeting-house  doors,  I  had  not  freedom 
to  go  out  of  town,  but  was  moved  to  go  to  the  meet- 
ing in  Gracechurch  Street,  and,  notwithstanding  all 
threats,  a  great  meeting  it  was,  and  very  quiet ;  the 
glory  of  the  Lord  shone  over  all." 

The  time  for  the  Yearly  Meeting  now  approached, 
and  those  who  came  up  to  London  from  the  country 
meetings  to  attend  it  did  so  at  the  risk  of  their  lib- 
erty. There  were  many  who  were  ready  to  inform 
against  them  and  denounce  their  meetings  as  preju- 
dicial to  the  safety  of  the  realm,  but  notwithstanding 
the  danger  the  attendance  at  the  meeting  was  large. 
George  Fox  thus  speaks  of  the  occasion  :  "  The  Lord 
was  with  us,  His  power  preserved  us  and  gave  us  a 
sweet,  a  blessed  opportunity  to  wait  upon  Him,  to  be 
refreshed  together  with  Him,  and  to  perform  His 
service  for  His  truth'  and  people."  Soon  after  the 
Yearly  Meeting  he  wrote  a  beautiful  epistle,  which 
must  have  fallen  like  dew  upon  his  sorely  tried  but 
steadfast  brethren.  The  following  is  an  extract. 

"  DEAR  FRIENDS,  —  My  love  is  to  you  all  in  the 
holy  Seed  that  reigns  over  all.  And  my  desire  is, 


183 

that  every  one,  both  male  and  female,  may  feel  the 
Seed  of  Christ  in  you,  which  is  heir  of  the  promise  of 
life  eternal,  that  ye  may  all  grow  up  in  Christ  Jesus 
your  head,  and  be  built  upon  Him,  the  rock  and 
foundation  that  God  hath  laid,  which  stands  sure 
over  all  rocks  and  foundations  in  the  world  ;  that  ye 
may  eat  and  drink  of  this  spiritual  rock,  the  spiritual 
water  and  food  ;  so  that  ye  may  truly  and  inwardly 
say,  that  your  rock  and  foundation,  your  bread  and 
water  of  life,  is  from  heaven,  and  your  bread  and 
water  is  sure ;  and  that  ye  know  His  voice  that  feeds 
you,  and  leads  into  the  pastures  of  life,  which  are 
always  fresh  and  green.  In  this  your  affections  are 
set  upon  things  that  are  above,  seeking  that  which 
comes  down  from  above,  where  Christ  sits  at  the  right 
hand  of  God,  making  intercession  for  you  ;  who  is 
your  Mediator,  making  peace  between  God  and  you ; 
who  is  your  heavenly  Bishop,  to  oversee  you,  that  ye 
keep  in  His  light,  life,  and  power,  and  do  not  go 
astray  from  His  heavenly  fold  and  pasture,  that  He, 
your  Shepherd,  may  feed  you  therein ;  who  is  your 
Prophet,  to  open  to  you  the  fulfilling  of  the  promise 
and  prophesies,  Himself  being  the  substance  ;  that  ye 
may  live  in  Him,  and  He  in  you,  yea,  and  reign  in 
your  hearts,  there  to  exercise  His  offices,  His  pro- 
phetical, priestly,  and  kingly  office,  who  is  heavenly 
and  spiritual." 

The  advice  in  the  following  letter,  written  in  the 
same  year,  is  applicable  to  the  church  to-day,  and 
may  well  claim  her  attention. 


184 

"  FRIENDS  AND  BRETHREN,  —  Who  have  re- 
ceived the  peaceable  truth,  let  the  fruits  of  its  peace- 
ableness  and  of  your  quiet  spirit  appear  in  all  your 
meetings,  and  in  all  your  words  and  actions  ;  for  He 
that  inhabits  eternity  dwells  with  an  humble  heart, 
He  gives  grace  to  the  humble  and  resisteth  the 
proud.  Heaven  is  His  throne,  and  the  earth  ye  walk 
upon  is  His  footstool ;  happy  are  ye  that  see  and 
know  Him  that  is  invisible. 

"  And  now,  Friends,  let  all  things  be  done  in  your 
meetings,  and  otherwise,  in  love,  without  strife  or 
vain-glory,  for  love  fulfills  the  law,  love  overcomes 
and  edifies  the  body  of  Christ ;  there  is  neither  self 
nor  envy  in  love,  neither  is  it  puffed  up,  but  abides 
and  bears  all  things.  See  that  this  love  of  God  have 
the  sway  in  you  all  and  over  you  all.  Christ  saith, 
'  Blessed  are  the  poor  in  spirit,  for  theirs  is  the  king- 
dom of  heaven.  Blessed  are  they  that  mourn,  for  they 
shall  be  comforted.  Blessed  are  the  meek,  for  they 
shall  inherit  the  earth.  Blessed  are  they  that  do 
hunger  and  thirst  after  righteousness,  for  they  shall 
be  filled.  Blessed  are  the  merciful,  for  they  shall  ob- 
tain mercy.  Blessed  are  the  pure  in  heart,  for  they 
shall  see  God.  Blessed  are  the  peacemakers,  for  they 
shall  be  called  the  children  of  God.  Blessed  are  they 
that  are  persecuted  for  righteousness'  sake,  for  theirs 
is  the  kingdom  of  heaven.  Blessed  are  ye,  when  men 
shall  revile  you,  and  persecute  you,  and  shall  say  all 
manner  of  evil  against  you  falsely,  for  my  sake.  Re- 
joice and  be  exceeding  glad,  for  great  is  your  reward 
in  heaven ;  for  so  persecuted  they  the  prophets  that 
were  before  you.' 


185 

"  Now,  Friends,  here  is  a  great  deal  in  these  words ; 
and  all  must  be  in  these  states  and  conditions  if  they 
have  those  blessings.  The  children  of  God  are  peace- 
makers, and  strive  to  make  peace  in  the  truth  ;  and 
to  live  in  peace  with  all  men  if  it  be  possible.  So 
live  in  peace  and  good  will  to  all  men  ;  which  good 
will  is  both  for  their  sanctification  and  salvation. 
And,  Friends,  consider  the  wisdom  of  God,  which  is 
from  above,  is  pure,  peaceable,  gentle,  and  easy  to  be 
entreated,  full  of  mercy  and  good  fruits,  without  par- 
tiality and  without  hypocrisy.  Dear  Friends,  let  this 
pure,  peaceable,  gentle  wisdom  that  is  from  above, 
that  is  easy  to  be  entreated,  and  is  full  of  mercy  and 
good  fruits,  be  exercised  and  practiced  in  all  the  true 
churches  of  Christ,  so  that  wisdom  may  be  justified 
of  her  children.  For  the  works  of  the  flesh  or  fleshly 
spirit  are  hatred,  variance,  wrath,  strife,  envyings, 
drunkenness,  revelings,  adultery,  fornications,  las- 
civiousness,  uncleanness,  etc.,  and  they  which  do  such 
things  shall  not  inherit  the  kingdom  of  God.  But  the 
fruits  of  the  Spirit  of  God  are  love,  joy,  peace,  long- 
suffering,  gentleness,  goodness,  faith,  meekness,  tem- 
perance. So,  dear  Friends  and  brethren,  strive  to  ex- 
ceed one  another,  and  all  people  upon  the  earth,  in 
humility,  meekness,  gentleness,  temperance,  love,  pa- 
tience, pureness,  and  in  mercy  ;  then  ye  will  show 
forth  the  fruits  of  the  Spirit  of  God,  and  of  His  heav- 
enly wisdom  that  is  from  above.  In  this,  wisdom 
will  be  justified  of  her  children,  ye  will  be  the  salt  of 
the  earth,  the  light  of  the  world  set  on  a  hill,  that 
cannot  be  hid ;  and  your  moderation  will  appear  to 
all  men.  Be  ye  just  and  righteous,  faithful  and  true 


186 

in  all  your  words,  dealings,  and  conversations,  so  that 
ye  may  answer  the  truth  in  all  people  ;  for  Christ 
saith,  His  Father  is  glorified  by  such  as  bring  forth 
fruits  when  men  do  see  their  good  works ;  for  he  that 
doeth  righteousness  is  accepted  with  God.  And  he 
that  dwells  in  love  dwells  in  God  ;  for  love  is  His 
habitation.  Let  that  be  the  habitation  of  every  one 
that  hath  received  the  truth ;  for  if  it  be  not,  such 
do  not  dwell  in  God,  let  them  profess  what  they  will. 
Therefore  my  desire  is,  that  all  you  who  have  re- 
ceived Christ  the  Seed,  which  bruises  the  serpent's 
head,  may  walk  in  Him,  your  sanctuary,  life,  and 
salvation,  your  rest  and  peace.  Amen.  G.  F. 
"  LONDON,  the  14th  of  the  Sixth  Month,  1683." 

The  following  earnest  appeal  to  the  servants  of  the 
Lord  is  worthy  of  serious  attention,  remembering  the 
command,  "  Occupy  till  I  come." 

"  FRIENDS,  —  Dwell  in  the  Living  Spirit,  and 
quench  not  the  motions  of  it  in  yourselves,  nor  the 
movings  of  it  in  others  ;  though  many  have  run  out 
and  gone  beyond  their  measures,  yet  many  more  have 
quenched  the  measure  of  the  Spirit  of  God,  and  have 
become  dead  and  dull,  and  have  questioned  through 
a  false  fear  ;  so  there  hath  been  hurt  both  ways. 
Therefore  be  obedient  to  the  power  of  the  Lord  and 
His  Spirit ;  war  with  that  Philistine  that  would  stop 
up  your  wells  and  your  springs.  And  the  belief  in 
the  power  keeps  the  spring  open  and  none  to  despise 
prophecy,  neither  to  quench  the  Spirit ;  so  that  all 
may  be  kept  open  to  the  spring,  that  every  one's  cup 
may  run  over.  For  you  may  all  prophesy  one  by 


187 

one,  and  the  spirit  of  the  prophets  is  subject  to  the 
prophets  ;  would  all  the  Lord's  people  were  prophets, 
said  Moses  in  his  time,  when  some  found  fault :  but 
the  last  time  is  the  Christian's  time  ;  who  enjoys  the 
substance,  Christ  Jesus,  and  His  church  is  called  a 
royal  priesthood,  offering  up  spiritual  sacrifices  ;  and 
His  church  are  His  believers  in  the  light.  And  so  in 
the  light  every  one  should  have  something  to  offer  ; 
and  to  offer  an  offering  in  righteousness  to  the  living 
God,  else  they  are  not  priests  ;  and  such  as  quench 
the  Spirit  cannot  offer,  but  become  dull.  I  will  pour 
out  of  my  Spirit  upon  all  flesh  in  the  last  time,  saith 
the  Lord,  which  is  the  true  Christian's  time  :  God's 
sons  and  daughters  shall  prophesy,  and  your  young 
men  shall  see  visions,  and  old  men  shall  dream 
dreams ;  and  on  my  servants  and  handmaids  I  will 
pour  out  of  my  Spirit  in  those  days,  and  they  shall 
prophesy.  Now,  Friends,  if  this  be  fulfilled,  servants, 
handmaids,  sons,  daughters,  old  men,  young  men, 
every  one  is  to  feel  the  Spirit  of  God,  by  which  you 
may  see  the  things  of  God  and  declare  them  to  His 
praise ;  for  with  the  heart  man  doth  believe,  and 
with  the  mouth  confession  is  made  unto  salvation  ; 
first  he  has  it  in  his  heart,  before  it  comes  out  of  his 
mouth ;  and  this  is  beyond  that  brain-beaten  heady 
stuff  which  man  has  long  studied,  about  the  saints' 
words  which  the  holy  men  of  God  spake  forth,  as 
they  were  moved  of  the  Holy  Ghost. 

"  So  with  the  Holy  Ghost,  and  with  the  light  and 
power  of  God,  do  you  build  upon  Christ,  the  Founda- 
tion and  Life  ;  and  by  the  same  heavenly  Light,  and 
Power,  and  Spirit  do  you  labor  in  the  vineyard,  and 


188 

do  you  minister  and  speak  forth  the  things  of  God, 
and  do  you  dig  for  your  pearls  ;  therefore  bring  them 
forth,  and  let  them  be  seen  how  they  glister.  Friends, 
you  see  how  men  and  women  can  speak  enough  for 
the  world,  for  merchandise,  for  husbandry,  the  plow- 
man for  his  plow  ;  but  when  they  should  come  to 
speak  for  God  they  quench  the  Spirit,  and  do  not 
obey  God's  will. 

"  But  come,  let  us  see  what  the  wise  merchants  can 
say :  have  they  found  the  pearl  and  field,  and  pur- 
chased the  field  which  yields  those  glorious  glistering 
pearls  ?  Let  us  see,  what  can  you  say  for  God,  and 
that  heavenly  merchandise  ?  What  can  the  plow- 
man say  for  God  with  his  spiritual  plow  ?  —  is  the 
fallow  ground  plowed  up  ?  has  he  abundance  of  the 
heavenly  seed  of  life?  So  what  can  the  heavenly 
husbandman  say  ?  —  has  he  abundance  of  spiritual 
fruit  in  store  ?  What  can  the  thresher  say  ?  —  has  he 
gotten  the  wheat  out  of  the  sheaf,  the  heavenly 
wheat,  with  his  heavenly  flail?  And  let  us  see, 
what  can  the  spiritual  plowman,  husbandman,  and 
thresher  say  for  God  ;  and  how  they  have  labored  in 
the  vineyard,  that  they  may  have  their  penny.  Some 
are  breakers  of  clods  in  the  vineyard,  some  are  weed- 
ers,  some  are  cutting  off  the  brambles  and  bushes, 
and  fitting  the  ground,  and  cutting  up  the  roots  with 
the  heavenly  axe  for  the  seed  ;  some  are  harrowing 
in,  some  are  gathering  and  laying  up  the  riches.  So, 
you  may  see,  here  are  merchants,  plowmen,  harrow- 
ers,  weeders,  reapers,  and  threshers  in  God's  vine- 
yard, yet  no  one  is  to  find  fault  with  another,  but  all 
laboring  in  their  places,  praising  the  Lord,  looking 


189 

to  Him  for  their  wages,  their  heavenly  penny  of  life, 
from  the  Lord  of  life. 

"  So  none  are  to  quench  the  Spirit,  nor  to  despise 
prophecy,  lest  ye  limit  the  Holy  One  ;  and  every  one 
is  to  minister  as  he  hath  received  the  grace,  which 
hath  appeared  to  all  men,  which  brings  salvation  ;  so 
that  the  Lord's  grace,  His  light,  and  truth,  and  Spirit, 
and  power,  may  have  the  passage  and  the  rule  in  all 
men  and  women  ;  that  by  it  and  from  it  in  all,  He 
may  have  the  glory,  who  is  blessed  forever  and  for- 
ever. The  Lord  hath  said :  '  From  the  rising  of  the 
sun  to  the  going  down  of  the  same,  my  name  shall  be 
great  among  the  Gentiles.'  Now  mark,  Friends,  this 
is  a  large  space,  wherein  God's  name  shall  be  great ; 
and  the  Lord  further  saith  :  '  In  every  place  incense 
shall  be  offered  unto  my  name,  and  a  pure  offering  ; 
for  my  name  shall  be  great  among  the  heathen,  saith 
the  Lord  of  hosts.'  Now  mark,  Friends,  this  heav- 
enly incense  and  pure  offering  is  a  spiritual  offering, 
which  is  to  be  offered  by  the  Spirit  to  God,  who  is  a 
Spirit ;  then  here  none  quenches  the  Spirit  of  God  in 
his  own  heart ;  and  all  such  come  under  the  title  of 
the  royal  priesthood,  offering  up  spiritual  sacrifices ; 
which  royal  priesthood  has  a  Priest  that  lives  forever, 
Christ  Jesus. 

"  And,  Friends,  do  not  quench  the  Spirit,  nor  abuse 
the  power ;  when  it  moves  and  stirs  in  you,  be  obedi- 
ent ;  but  do  not  go  beyond,  nor  add  to  it,  nor  take 
from  it ;  for  if  you  do,  you  are  reproved,  either  for 
going  beyond,  or  taking  from  it.  And  when  any 
have  spoken  forth  the  things  of  the  Lord,  by  His 
power  and  Spirit,  let  them  keep  in  the  power  and 


190 

Spirit  that  keeps  them  in  the  humility,  that  when 
they  have  spoken  forth  the  things  of  God,  they  are 
neither  higher  nor  lower,  but  still  keep  in  the  power, 
before  and  after  ;  and  being  obedient  to  the  Spirit 
and  power  of  God,  it  keeps  them  from  deadness,  and 
alive  to  God,  and  keeps  them  in  a  sense  that  they  do 
not  go  beyond  and  run  out,  as  some  you  know  have 
done  :  and  all  that  hath  come  for  want  of  living  in 
the  power  of  God,  and  in  His  Spirit,  which  keeps  all 
things  in  subjection  and  in  order,  and  in  the  true  fear 
of  the  Lord,  always  to  feel  the  presence  of  the  Lord 
with  you. 

"  Come,  fishermen,  what  have  you  caught  with  your 
nets?  What  can  you  say  for  God?  Your  brethren, 
Peter  and  John,  fishermen,  could  say  much  for  God. 
Read  in  the  Acts  and  you  may  see ;  I  would  not  have 
you  degenerate  from  their  spirits. 

"Shepherds  and  herdsmen,  where  are  you?  What 
can  you  say  now  for  God,  whose  abiding  is  much  in 
the  fields?  David,  Jacob,  and  Amos,  your  fellow- 
shepherds  and  herdsmen  (do  not  you  see  ?),  they 
could  say  much  for  God  ;  I  would  have  you  to  be 
like  them,  and  not  to  degenerate  from  their  spirit. 

"  Come,  tradesmen,  tent-makers,  physicians,  and 
custom-men,  what  can  you  say  for  God  ?  Do  not  you 
read  that  your  fellow-tradesmen  in  ages  past  could 
say  much  for  God  ?  Do  not  degenerate  from  their 
spirit.  Do  not  you  remember  the  accusations  of  the 
wise  and  learned  Grecians,  when  the  apostles 
preached  Christ  among  them,  that  they  were  called 
poor  tradesmen  and  fishermen  ?  Therefore  be  faith- 
ful. The  preachers  of  Jesus  Christ  now  are  the  same 
to  the  wise  of  the  world  as  then.  G.  F." 


191 

In  the  Third  Month,  1684,  a  little  missionary  band 
started  for  Holland,  to  see  how  it  fared  with  their 
brethren  ;  and  among  this  number  we  find  George 
Fox. 

They  attended  the  Yearly  Meeting  held  at  Amster- 
dam, and  traveled  about  the  country  for  six  weeks, 
visiting  the  different  meetings.  This  was  the  last 
journey  George  Fox  was  able  to  take,  and  on  his  re- 
turn was  so  feeble  that  he  was  obliged  to  remain  at 
the  house  of  his  son-in-law,  William  Meads,  at  Kins- 
ton,  for  some  time,  reaching  London  in  the  autumn 
of  the  same  year. 

"  After  returning  from  his  last  visit  to  Holland 
George  Fox  did  not  travel  far  from  London,  his 
usual  residence  during  the  latter  part  of  his  life. 
His  health  had  been  gradually  declining  for  some 
years,  in  consequence  of  his  many  and  grievous  im- 
prisonments, and  the  great  fatigue  of  body  and  mind 
occasioned  by  his  long  travels  for  the  promotion  of 
the  cause  of  truth,  and  by  his  incessant  labors  in 
*  defense  of  the  gospel '  against  the  clamor  and  op- 
position of  apostate  brethren,  and  the  unfounded  im- 
putations of  others,  decidedly  hostile  to  the  truth  as 
it  is  in  Jesus.  His  solicitude,  however,  to  promote 
the  welfare  of  the  Society,  and  procure  relief  to  his 
friends  under  suffering,  both  at  home  and  abroad, 
remained  undiminished.  In  the  course  of  his  declin- 
ing state  he  wrote  many  epistles  to  his  friends,  some 
of  sympathy  and  consolation,  to  encourage  and 
strengthen  them  in  their  deep  sufferings ;  others  of 
counsel,  exhortation,  and  reproof,  '  stirring  up  the 
pure  mind  by  way  of  remembrance,'  and  laboring  to 


192 

build  them  up  in  the  most  holy  faith  ;  and  on  all  oc- 
casions seeking  not  his  own  honor,  but  the  honor  of 
God  only,  and  the  edification  of  his  church  and  people. 

"  Besides  these  epistles  he  wrote  also  others  of  a 
more  extended  character.  There  are  three  addressed 
to  the  Jews ;  and  papers  in  behalf  of  the  doctrine  of 
the  gospel,  and  against  persecution,  to  be  delivered 
to  the  following  rulers :  the  Great  Turk,  the  magis- 
trates of  Malta,  the  Emperor  of  Austria,  the  Kings 
of  France  and  Spain,  the  Pope,  and  the  Emperor  of 
China.  And  in  1688,  Sultan  Mahomet  IV.  having 
sent  a  defiance  to  the  Emperor  Leopold  in  his  Chris- 
tian character,  threatening  to  ruin  him,  and  pursue 
his  crucified  Grod,  George  Fox  wrote  a  reply  to  this 
public  document,  warning  the  Turk  to  fear  the  great 
God  that  made  him  and  all  things,  and  showing  him, 
out  of  their  own  Koran,  that  the  founder  of  their  re- 
ligion wrote  more  respectfully  of  Christ ;  whom  he 
then  proceeds  to  set  forth  to  the  notice  of  the  Sultan 
by  citations  from  the  Scriptures." 

He  also  wrote  as  follows  to  the  captive  Friends  in 
Algiers,  warning  them  of  an  error  among  the  Turks, 
and  urging  them  to  contradict  it.1 

1683. 

"  There  is  a  common  saying  among  the  Turks  to 
the  Christians,  '•your  crucified  Grod^  meaning  Christ. 
Now  there  is  a  mistake  in  this  their  saying.  Though 
God  was  in  Christ,  reconciling  the  world  unto  Him- 
self, it  was  not  the  eternal  Grod,  that  was  cruci- 
fied and  died,  that  was  in  Christ;  for  Christ  said, 
when  He  was  about  to > suffer,  'My  God!  my  God! 

1  Journal  of  G.  Fox. 


193 

•why  hast  Thou  forsaken  Me  ? '  So  Christ  suffered 
in  the  flesh  and  was  crucified  and  died,  as  He  was 
man,  not  as  He  was  G-od  —  the  Word  which  was  in 
the  beginning  —  but  as  He  was  man,  who  bore  the  in- 
iquities of  all  mankind,  and  was  an  offering  for  the 
sins  of  the  whole  world ;  who  tasted  death  for  every 
man  —  all  being  in  death  in  Adam  —  that  they  might 
have  life  through  Christ,  the  second  Adam.  So  I  say 
again,  that  Christ  did  not  die  as  He  was  God,  but 
as  He  was  man.  He  was  crucified,  and  buried,  and 
arose  again  the  third  day,  and  ascended,  and  is  at  the 
right  hand  of  God.  This  He  did  by  the  power  of 
God,  as  He  was  man.  So  the  Turks  are  mistaken  to 
say,  or  to  think,  that  the  eternal  God  could  be  cruci- 
fied or  die." 

The  great  truth  that  in  Christ  Jesus  there  is  nei- 
ther male  nor  female  early  impressed  the  mind  of 
this  champion  for  the  right.  He  speaks  in  the  early 
part  of  his  journal  of  meeting  with  some  people  who 
contended  that  women  had  no  souls,  and  argued 
against  such  heresy.  Mention  has  been  made  of  his 
establishment  of  meetings  where  the  women  might 
transact  the  affairs  more  particularly  appertaining  to 
their  position,  and  he  also  wrote  letters  to  this  effect 
bringing  scripture  proofs  to  support  his  assertions. 

One  of  these  was  addressed  to  the  Duke  of  Hoi- 
stein,  and  may  be  interesting  in  the  present  day. 

"For  the  Duke  of  Holstein,  whom  I  entreat,  in  the 
love  of  God,  to  read  over  this,  which  is  sent  in  love 
to  him. 

9 


194 

"  I  understand  that  formerly,  by  some  evil-minded 
persons,  it  was  reported  to  thee,  when  Elizabeth 
Hendricks  came  to  Frederickstadt  to  visit  the  people 
called  Quakers,  that  it  was  a  scandal  to  the  Christian 
religion,  that  a  woman  should  be  suffered  to  preach 
in  a  public  assembly  religiously  gathei'ed  together. 
Upon  which  thou  gave  forth  an  order  to  the  rulers 
of  Frederickstadt,  '  to  make  the  said  people  leave 
that  place  forthwith,  or  to  send  them  away.'  But 
the  said  rulers  being  Arminians,  and  they,  or  their 
fathers,  having  come  to  live  there,  as  a  persecuted 
people  in  Holland,  not  much  above  three  score  years 
ago,  made  answer  to  the  duke,  '  They  were  not  will- 
ing to  persecute  others  for  conscience'  sake,  who  had 
looked  upon  persecution  on  that  account,  in  their  own 
case,  as  antiehristian,'  etc.  But  after  that,  the  people 
of  God,  in  scorn  called  Quakers,  wrote  unto  thee, 
O  duke,  from  Frederickstadt ;  and  since  that  time, 
they  have  had  their  liberty,  and  their  meetings 
peaceable,  to  serve  and  worship  God  almost  these 
twenty  years  at  Frederickstadt,  and  thereabouts, 
freely,  without  any  molestation  ;  which  liberty  they 
have  acknowledged  as  a  great  favor  and  kindness 
from  thee. 

"  And  now,  O  duke,  thou  professing  Christianity 
from  the  great  and  mighty  name  of  Jesus  Christ,  who 
is  King  of  kings,  and  Lord  of  lords,  and  the  Holy 
Scriptures  of  truth  of  the  Old  and  New  Testament,  do 
not  you  use  many  women's  words  in  your  service,  and 
worship  out  of  the  Old  and  New  Testament  ?  The 
apostle  saith,  '  Let  your  women  keep  silence  in  the 
churches ; '  and  that  '  he  did  not  permit  a  woman  to 


195 

speak,  but  to  be  under  obedience,  and  if  she  will 
learn  anything,  to  ask  her  husband  at  home,  for  it  is 
a  shame  for  a  woman  to  speak  in  the  church.'  And 
1  Tim.  ii.  11,  12,  '  Women  ai'e  to  learn  in  silence 
and  not  be  suffered  to  teach,  nor  to  usurp  authority 
over  the  man,  but  to  be  in  silence.'  1  Cor.  ±iv.  34. 
Now,  here  the  duke  may  see  what  sort  of  women 
were  to  be  in  silence  and  in  subjection,  whom  the 
law  commands  to  be  silent,  and  not  to  usurp  authority 
over  the  man,  nor  to  speak  in  the  church,  these  were 
unruly  women.  In  the  same  chapter,  he  commands 
women  '  not  to  plait  nor  broider  their  hair,  nor  to 
wear  gold,  pearls,  or  costly  array.'  These  things 
were  forbidden  by  the  apostle;  and  such  women  as 
wear  such  things  are  to  learn  in  silence,  and  to  be 
subject,  and  not  to  usurp  authority  over  the  men ; 
for  it  is  a  shame  for  such  to  speak  in  the  church. 
But  do  not  such  women  as  these,  that  wear  gold  and 
silver,  and  pearls,  and  costly  apparel,  or  costly  array, 
and  plait  or  broider  their  hail*,  speak  in  your  church, 
when  your  priest  sets  them  to  sing  psalms  ?  Do  not 
they  speak  when  they  sing  psalms  ?  Consider  this,  O 
duke  !  Yet  you  say,  '  your  women  must  keep  silence 
in  the  church,  and  must  not  speak  in  the  church,' 
but  when  they  sing  psalms  in  your  churches,  are 
they  then  silent?  Though  the  apostle  forbids  such 
women  before-mentioned  to  speak  in  the  church,  yet 
in  another  place  the  apostle  encourages  the  good  or 
holy  women  to  be  teachers  of  good  things,  as  in 
Titus  ii.  3,  4.  The  apostle  saith,  '  I  entreat  thee, 
true  yoke-fellow,  to  help  those  women  which  labored 
with  me  in  the  gospel,  and  with  other  my  fellow-la- 


196 

borers,  whose  names  are  written  in  the  book  of  life.' 
Here  he  owns  these  holy  women,  and  encourages 
them,  which  labored  with  him  in  the  gospel,  and  did 
not  forbid  them.  (Phil.  iv.  2,  3.)  He  likewise  com- 
mends Phoebe  unto  the  church  of  the  Romans,  calls 
her  '  a  servant  unto  the  church  of  Cenchrea,'  sends 
his  epistle  by  her  to  the  Romans  from  Corinth,  and 
desires  the  church  at  Rome  to  '  receive  her  in  the 
Lord  as  becometh  saints,'  and  to  '  assist  her  in  what- 
soever business  she  had  need  of  ;  for  she  had  been  a 
succorer  of  many,  and  of  himself  also.'  And  he  said, 
'  Greet  Priscilla  and  Aquila,  my  helpers  in  Christ 
Jesus,  who  have  for  my  life  laid  down  their  own 
necks ;  unto  whom  not  only  I  give  thanks,  but  also 
all  the  churches  of  the  Gentiles.'  Now  here  the 
duke  may  see  these  were  good,  holy  women,  whom 
the  apostle  did  not  forbid  speaking.  (Rom.  xvi.  1-4), 
but  commends  them.  And  Priscilla  and  Aquila  in- 
structed and  expounded  unto  Apollos  the  way  of 
God  more  perfectly.  (Acts  xviii.  26.)  So  here  Pris- 
cilla was  an  instructor  as  well  as  Aquila ;  which  holy 
women  the  apostle  doth  not  forbid.  Neither  did  the 
apostle  forbid  Philip's  four  daughters,  which  were 
virgins,  to  prophesy.  Women  might  pray  and  proph- 
esy in  the  church.  (1  Cor.  xi.  5.) 

"  The  apostles  showed  to  the  Jews  the  fulfilling  of 
Joel's  prophesy  :  '  That  in  the  last  days  God  would 
pour  out  of  His  spirit  upon  all  flesh,  and  their  sons 
and  daughters,  servants  and  handmaids,  should  proph- 
esy with  the  spirit  of  God.'  So  the  apostle  encour- 
ages daughters  and  handmaids  to  prophesy  as  well  as 
sons ;  and  if  they  do  prophesy,  they  must  speak  to 


197 

the  church  or  people.  (Joel  ii.  28 ;  Acts  ii.  17,  18.) 
Did  not  Miriam  the  prophetess  sing  unto  the  Lord, 
and  all  the  women  with  her,  when  the  Lord  had  de- 
livered the  children  of  Israel  from  Pharaoh?  Did 
not  she  praise  the  Lord  and  prophesy  in  the  congre- 
gation of  the  children  of  Israel  ?  and  was  not  this  in 
the  church  ?  (Ex.  xv.  21.)  Moses  and  Aaron  did  not 
forbid  her  prophesying  or  speaking  ;  but  Moses  said, 
*  Would  God  all  the  Lord's  people  were  prophets ! ' 
And  the  Lord's  people  are  women  as  well  as  men. 
Deborah  was  a  judge  and  a  prophetess ;  and  do  not 
you  make  use  of  Deborah's  and  Miriam's  words  in 
your  service  and  worship  ?  See  ( Judg.  v.  1-31) 
Deborah's  large  speech  or  song.  Barak  did  not  for- 
bid her,  nor  any  of  the  Jewish  priests.  Did  not  she 
make  this  speech  or  song  in  the  congregation  or 
church  of  Israel?  In  the  book  of  Ruth  there  are 
good  speeches  of  those  good  women,  which  were  not 
forbidden.  Hannah  prayed  in  the  temple  before  Eli, 
and  the  Lord  answered  her  prayer.  See  what  a 
speech  Hannah  makes,  and  a  praising  of  God  before 
Eli  the  high  priest,  who  did  not  forbid  her.  (1  Sara, 
ii.  1-10.)  Josiah  the  King  sent  his  priest,  with  sev- 
eral others,  to  ask  counsel  of  Huldah  the  prophetess, 
who  dwelt  at  Jerusalem  in  the  college.  (2  Kings  xxii. 
14  ;  2  Chron.  xxxiv.  22.)  So  here  the  King  and  his 
priests  did  not  despise  the  counsel  of  this  prophetess ; 
and  she  prophesied  to  the  congregation  of  Israel,  as 
may  be  seen  in  these  chapters. 

"•And  in  Luke  i.  41-55,  see  what  a  godly  speech 
Elizabeth  made  to  Mary,  and  what  a  large  godly 
speech  Mary  made  also.  Mary  said,  '  that  the  Lord 


198 

did  regard  the  low  estate  of  His  handmaid,'  etc.  And 
do  not  you  make  use  in  your  worship  and  service  of 
Mary's  and  Elizabeth's  words  from  Luke  i.  41—55, 
in  your  churches,  and  yet  forbid  women's  speaking 
in  your  churches  ?  Let  all  sorts  of  women  speak  in 
your  churches,  when  they  sing,  and  say  Amen.  In 
Luke  ii.,  there  was  Anna  the  prophetess,  a  widow  of 
about  four  score  and  four  years ;  who  departed  not 
from  the  temple,  but  served  God  with  fasting  and 
prayer  night  and  day.  Did  not  she  confess  Christ 
Jesus  in  the  temple,  and  give  thanks  to  the  Lord, 
and  *  speak  of  Christ  to  all  that  looked  for  redemp- 
tion in  Jerusalem'  ?  (Luke  ii.  36-88.)  So  such  holy 
women  were  not  forbidden  to  speak  in  the  church} 
neither  in  the  law  nor  gospel.  Was  it  not  Mary 
Magdalene  and  other  women  that  first  preached 
Christ's  resurrection  to  the  apostles?  The  woman 
indeed  (namely  Eve)  was  first  iu  transgression  ;  and 
so  they  were  women  that  first  preached  the  resurrec- 
tion of  Christ  Jesus ;  for  Christ  said  to  Mary,  etc. 
'  Go  to  my  brethren,  and  say  unto  them,  I  ascend 
unto  my  Father  and  to  your  Father,  and  to  my  God 
and  to  your  God.'  (John  xx.  17.)  And  Luke  xxiv. 
10,  it  was  Mary  Magdalene,  and  Joanna,  and  Mary 
them  other  of  James,  and  other  women  that  were  with 
them,  who  told  the  apostles,  *  that  Christ  was  risen 
from  the  dead  ;  and  their  words,  and  these  women's 
words,  were  as  idle  tales  to  the  apostles,  and  they  be- 
lieved them  not.'  (Ibid.,  ver.  11.)  And  ver.  22,  '  Cer- 
tain women  also  of  our  company  made  us  astonished,' 
they  said ;  so  here  it  may  be  seen,  that  the  women's 
preaching  the  resurrection  of  Christ  did  astonish  the 


199 

apostles.  Christ  sent  these  women  to  preach  his  res- 
urrection ;  so  it  is  no  shame  for  such  women  to 
preach  Christ  Jesus  ;  neither  are  they  to  be  silent 
when  Christ  sends  them.  The  apostle  saith,  'Every 
tongue  shall  confess  to  God.'  (Rom.  xiv.  11)  ;  and 
'  Every  tongue  shall  confess  that  Jesus  Christ  is  Lord, 
to  the  glory  of  God  the  Father.'  (Phil,  ii,  11.)  So 
here  it  is  clear  that  women  must  confess  Christ  as 
well  as  men,  if  every  tongue  must  confess.  And  the 
apostle  saith,  'There  is  neither  male  nor  female  ;  for 
ye  are  all  one  in  Christ  Jesus.'  (Gal.  iii.  28.) 

"  And  whereas  it  is  said,  '  Women  must  ask  their 
husbands  at  home,'  etc.,  the  duke  knows  very  well 
virgins  have  no  husbands,  nor  widows ;  for  Anna  the 
prophetess  was  a  widow ;  and  if  Christ  be  the  hus- 
band men  must  ask  counsel  of  Him  at  home  as  well 
as  women,  before  they  teach.  And  set  the  case, 
that  a  Turk's  wife  should  be  a  Christian,  or  a  Papist's 
wife  should  be  a  Lutheran  or  a  Calvinist,  must  they 
ask  or  learn  of  their  husbands  at  home,  before  they 
confess  Christ  Jesus  in  the  congregation  of  the  Lord? 
Their  counsel  will  be  to  them  to  turn  Turks  or  Pa- 
pists. I  entreat  the  duke  to  consider  these  things. 
I  entreat  him  to  mind  God's  grace  and  truth  in  his 
heart,  that  is  come  by  Jesus ;  that  by  his  Spirit  of 
grace  and  truth  he  may  come  to  serve  and  worship 
God  in  his  Spirit  and  truth ;  so  that  he  may  serve 
the  living  eternal  God  that  made  him,  in  his  genera- 
tion, and  have  his  peace  in  Christ,  that  the  world 
cannot  take  away.  And  I  do  desire  his  good,  peace, 
and  prosperity  in  this  world,  and  his  eternal  com- 


200 

fort  and  happiness  in  the  world  that  is  everlasting. 
Amen.  G.  F. 

"  LONDON,  26th  of  the  Eighth  Month,  1684." 

Besides  the  foregoing,  he  wrote  also  epistles  to 
Friends,  of  one  of  which  the  following  is  a  copy  :  — 

"  Friends  and  Brethren  in  the  Lord  Jesus  Christ, 
in  whom  you  have  all  life,  peace,  and  salvation  ;  walk 
in  Him,  who  is  your  heavenly  Rock  and  Foundation, 
that  stands  sure,  who  hath  all  power  in  heaven  and 
earth  given  unto  Him.  So  His  power  is  over  all. 
Let  your  faith  stand  in  His  power,  which  is  over  all 
from  everlasting  to  everlasting,  over  the  devil  and  his 
power ;  that  in  the  holy,  heavenly  wisdom  of  God,  ye 
may  be  preserved  and  kept  to  God's  glory,  out  of  all 
snares  and  temptations  ;  so  that  God's  wisdom  may  be 
justified  of  all  His  children  in  this  day  of  His  power, 
and  they  all  may  be  faithful,  serving  and  worshiping 
God  in  His  Spirit  and  truth,  and  valiant  for  it  upon 
the  earth.  For,  as  the  apostle  saith,  *  They  that  be- 
lieve are  entered  into  their  rest,  and  have  ceased  from 
their  own  works,  as  God  did  from  His.'  Now  this 
rest  is  an  eternal  rest  in  Christ,  the  eternal  Son  of 
God,  in  whom  every  true  believer  hath  everlasting 
life  in  Christ  Jesus,  their  rest  and  everlasting  day. 
For  Christ  the  Rest  bruiseth  the  serpent's  head,  and 
through  death  destroyeth  death  and  the  devil,  the 
power  of  death  and  his  works.  He  is  the  Eternal 
Rest,  that  giveth  eternal  life  to  His  sheep.  Christ 
fufilleth  the  prophets,  and  all  the  figures,  shadows, 
and  ceremonies,  as  in  the  Old  Testament ;  and  all 


201 

the  promises  are  yea  and  amen  in  Christ,  who  was 
the  Eternal  Rest  to  all  true  believers  in  the  apostles' 
days,  and  ever  since,  and  is  now.  Christ  is  the  be- 
ginning and  the  ending,  the  first  and  the  last,  who 
is  ascended  above  all  principalities,  powei's,  thrones, 
and  dominions,  that  He  might  fill  all  things.  For 
'  by  Jesus  Christ  all  things  were  made  and  created, 
whether  they  be  things  in  heaven,  or  things  in  the 
earth  ;  '  and  He  is  the  Eternal  Rest.  They  that  be- 
lieve are  entered  into  Christ,  their  Eternal  Rest,  in 
whom  they  have  eternal  life  and  peace  with  God. 
Wherefore,  I  say  again,  in  Him  who  is  your  Rest, 
live  and  abide  ;  for  in  Him  ye  are  happy,  and  His 
blessings  will  rest  upon  you.  God  Almighty  keep 
and  preserve  you  all,  His  true  believers,  in  Christ, 
your  Rest  and  Peace  this  day.  Amen.  G.  F. 

"LONDON,  the  18th  of  Twelfth  Month,  1684-85." 

Perceiving  that  the  love  of  the  world  and  worldly 
things  was  on  the  increase,  George  Fox  says  :  — 

"  A  great  sense  entered  me  of  the  growth  and  in- 
crease of  pride,  vanity,  and  excess  m  apparel ;  and  that 
not  only  amongst  the  people  of  the  world,  but  too 
much  also  amongst  some  that  come  among  us,  and 
seemed  to  make  profession  of  the  truth.  In  the  sense  I 
had  of  the  eyil  thereof,  it  came  upon  me  to  give  forth 
the  following,  as  a  reproof  and  check  thereunto  :  — 

"  The  Apostle  Peter  saith  (in  1  Pet.  iii.)  of  the 
women's  adorning :  '  Let  it  not  be  (mark,  let  it  not 
be,  this  is  a  positive  prohibition)  that  outward  adorn- 
ing of  plaiting  the  hair,  and  of  wearing  of  gold,  or  of 
putting  on  of  apparel  ;  but  let  it  be  the  hidden  man 
9« 


202 

of  the  heart,  in  that  which  is  not  corruptible,  even 
the  ornament  of  a  meek  and  quiet  spirit,  which  is  in 
the  sight  of  God  of  great  price  ;  for  after  this  man- 
ner in  the  old  time  the  holy  women  also,  who  trusted 
in  God,  adorned  themselves.' 

"  Here  ye  may  see  what  is  the  ornament  of  the 
holy  women,  which  was  in  the  sight  of  God  of  great 
price,  and  which  the  holy  women  who  trusted  in  God 
adorned  themselves  with.  But  the  unholy  women, 
that  trust  not  in  God,  their  ornament  is  not  a  meek 
and  a  quiet  spirit ;  they  adorn  themselves  with  plait- 
ing the  hair,  putting  on  of  apparel,  and  wearing  of 
gold  ;  which  is  forbidden  by  the  apostle  in  his  gen- 
eral epistle  to  the  church  of  Christ,  the  true  Christians. 

"  And  the  apostle  saith  (1  Tim.  ii.  9,  10),  '  In  like 
manner  also  that  women  adorn  themselves  in  modest 
apparel,  with  shamefacedness  and  sobriety  ;  not  with 
broidered  hair,  or  gold,  or  pearls,  or  costly  array,  but 
(which  becometh  women  professing  godliness)  with 
good  works.' 

"  Here  ye  may  see  what  the  women  were  to  adorn 
themselves  with,  w*ho  professed  godliness  ;  they  were 
not  to  adorn  themselves  with  broidered  hair,  nor  gold, 
nor  pearls,  nor  costly  array  ;  for  this  was  not  looked 
upon  to  be  modest  apparel  for  holy  women,  that  pro- 
fessed godliness  and  good  works.  But  this  adorning 
or  apparel  is  for  the  immodest,  unshamefaced,  un- 
sober  women,  that  profess  not  godliness,  neither  fol- 
low those  good  works  that  God  commands.  There- 
fore it  doth  not  become  men  and  women  who  profess 
true  Christianity  and  godliness,  to  be  adorned  with 
gold,  or  chains,  or  pearls,  or  costly  array  ;  or  with 


203 

broidered  hair ;  for  these  things  are  for  the  lust  of 
the  eye,  the  lust  of  the  flesh,  and  the  pride  of  life, 
which  are  not  of  the  Father.  All  holy  men  and 
women  are  to  mind  that  which  is  more  precious  than 
gold  ;  who  are  '  redeemed  not  with  corruptible  things, 
as  silver  and  gold,  from  your  vain  conversation  ;  but 
with  the  precious  blood  of  Christ,  as  of  a  Lamb  with- 
out blemish  and  without  spot.  Therefore  as  obedient 
children  to  God,  not  fashioning  yourselves  according 
to  your  former  lusts  in  your  ignorance ;  but  as  He 
which  hath  called  you  is  holy,  so  be  ye  holy  in  all 
manner  of  conversation.' '  (1  Pet.  i.  14,  15.) 

It  remains  to  be  a  truth  that  "those  Christians  who 
enter  most  deeply  into  the  spiritual  nature  of  the 
gospel  dispensation  will  find  that  it  leads  them  into 
simplicity  as  regards  their  outward  appearances."  The 
new  life  hid  with  Christ  in  God  must  differ  from  the 
old  life  of  self-indulgence,  and  many  things  will  drop 
off  like  the  petals  of  the  flower,  when  the  fruit  ma- 
tures. But  as  the  outward  creation  differs,  so  pecul- 
iar temperaments  differ,  and  there  will  be  variety  in 
the  household  of  God,  great  variety  but  great  unity, 
as  the  love  of  God  and  the  desire  to  serve  Him  are 
predominant,  and  all  things  done  to  his  glory. 

"  During  the  lifetime  of  George  Fox  there  was 
no  evidence  of  any  disposition  to  enforce  a  uniform 
style  of  dress  among  Friends.  They  were  gathered 
out  of  all  classes  of  society,  from  the  army,  the  navy, 
and  the  church ;  from  commercial  and  professional 
circles  ;  from  the  farm  and  the  workshop,  and  from 
every  religious  profession  in  Great  Britain.  They 
embraced  representatives  of  every  rank,  the  rich  and 


204 

the  poor,  the  high  and  the  low,  the  learned  and  the 
ignorant,  Cavaliers  and  Roundheads,  Churchmen  and 
Dissenters,  and  they  dressed  as  differently  as  they 
naturally  would  do,  under  such  circumstances. 

"  Before  another  generation  passed  away,  however, 
that  natural  tendency  of  all  human  institutions,  con- 
tinually to  gravitate  earthward,  unless  perpetually 
revived  and  uplifted  by  the  same  Almighty  Power 
which  first  gives  life  to  them,  began  to  manifest  it- 
self in  the  organization  of  the  Society  of  Friends." 

George  Fox  had  several  years  before  been  "  gath- 
ered to  the  everlasting  rest  and  joy  of  his  Lord,"  as 
the  London  Meeting  testified  of  him  ;  but  his  noble 
wife,  Margaret  Fox,  who  had  spent  several  years  in 
various  English  jails,  and  had  suffered  the  loss  of  all 
for  Christ's  sake  and  the  gospel,  entered  her  protest 
against  any  mere  outward  uniformity.  In  a  letter 
written  from  Swarthmore,  Fourth  Month,  1698,  she 
says  :  — 

"  And  let  us  all  take  heed  of  touching  anything 
like  the  ceremonies  of  the  Jews,  for  that  was  dis- 
pleasing unto  Christ ;  for  He  came  to  bear  witness 
against  them,  and  testified  against  their  outside  Prac- 
tices, who  told  them  of  their  Long  Robes  and  of  their 
Broad  Phylacteries,  and  against  their  Garnishing  the 
Sepulchres  of  the  Prophets,  and  told  them,  If  the 
Prophets  had  been  there,  they  would  have  killed 
them,  as  their  Fathers  did  ;  and  when  they  found 
fault  with  him  for  ea-ting  and  drinking  with  Publi- 
cans and  Sinners,  he  told  them,  That  Publicans  and 
Sinners  should  enter  into  the  Kingdom  before  them. 


205 

So  that  we  may  see  how  ill  he  liked  their  outward 
Ceremonies.  So  let  us  keep  to  the  Rule  and  Lead- 
ing of  the  Eternal  Spirit,  that  God  hath  given  us  to 
be  our  Teacher,  and  let  that  put  on  and  off,  as  is 
meet  and  serviceable  for  every  one's  State  and  Con- 
dition :  And  let  us  take  heed  of  limiting  in  such 
Practices  ;  for  we  are  under  the  Gospel  Leading,  and 
Guiding  and  Teaching,  which  is  a  free  Spirit,  which 
leads  into  Unity  and  Lowliness  of  mind  the  Saints 
and  Servants  of  Christ,  desiring  to  be  Established  in 
the  free  Spirit,  not  bound  nor  limited.  Legal  Cere- 
monies are  far  from  Gospel  Freedom  ;  Let  us  beware 
of  being  guilty,  or  having  a  hand  in  ordering  or  con- 
triving that  which  is  contrai'y  to  Gospel  Freedom  ; 
for  the  Apostle  would  not  have  Dominion  over  their 
Faith,  but  to  be  helpers  of  their  Faith.  It's  a  dan- 
gerous thing  to  lead  young  Friends  much  into  the 
observation  of  outward  things,  which  may  be  easily 
done ;  for  they  can  soon  get  into  an  outward  Garb, 
to  be  all  alike  outwardly  ;  but  this  will  not  make 
them  true  Christians :  It 's  the  Spirit  that  gives  Life, 
1  would  be  loth  to  have  a  hand  in  these  things.  The 
Lord  preserve  us,  that  we  do  no  hurt  to  God's  Work  ; 
but  let  Him  work,  whose  Work  it  is  :  We  have  lived 
quietly  and  peaceably  thus  far,  and  it 's  not  for  God's 
Service  to  make  Breaches.  MARGARET  Fox  " 


CHAPTER  XVI. 

WHILE  George  Fox  was  thus  engaged  in  the  care 
of  the  church,  an  event  occurred  which  caused  great 
changes  in  the  English  nation. 

In  the  Second  Month  of  1685,  the  stern  messenger 
who  comes  alike  to  palace  and\  cottage,  presented 
himself  at  Whitehall,  in  the  midst  of  that  corrupt 
court,  which  busied  itself  about  anything  rather  than 
a  preparation  for  his  coming.  King  Charles  was 
seized  with  illness,  and  after  three  days  passed  to  the 
tribunal  of  the  King  of  kings.  His  brother  James, 
who  had  as  Duke  of  York  been  very  obnoxious  to 
Parliament,  now  ascended  the  throne  amid  the  ac- 
clamations of  nearly  all  parties.  He  at  once  professed 
himself  a  Romanist,  had  a  new  pulpit  erected  at  court 
for  a  Romish  priest,  and  mass  was  publicly  celebrated 
at  Westminster.  Still  he  declared  that  he  was  de- 
termined to  protect  the  liberties  of  his  people. 

About  a  month  after  his  accession  to  the  throne  a 
petition  for  relief  was  drawn  up  by  the  Friends,  and 
sent  to  the  King.  They  stated  that  above  one  thou- 
sand five  hundred  Friends,  both  men  and  women,  had 
been  detained  prisoners  in  England  and  Wales. 
Their  long  and  tedious  imprisonment  in  the  crowded 
jails  had  impaired  the  health  of  all,  while  three  hun- 
dred and  twenty  had  died  in  consequence.  Thus 
many  homes  were  made  desolate,  and  widows  and 


207 

fatherless  children  were  mourning  the  loss  of  their 
dear  ones.  Woeful  havoc  and  spoil  had  also  been 
made  upon  the  property  of  those  not  in  prison, 
through  the  fines  imposed  upon  them.  Some  were 
left  without  a  bed  to  rest  upon ;  some  with  no  oxen 
to  till  their  fields,  no  corn  for  seed,  and  no  tools  to 
work  with  ;  thus  preventing  industry.  And  all  this, 
the  petition  says,  "  under  pretense  of  serving  the 
King  and  the  church,  thereby  to  force  us  to  a  con- 
formity, without  inward  conviction  or  satisfaction  of 
our  tender  consciences,  wherein  our  peace  with  God 
is  concerned,  which  we  are  very  tender  of." 

Action  upon  this  petition  was  prevented  by  the 
attempt  of  the  Duke  of  Monmouth  to  obtain  the 
throne.  The  King  and  his  court  were  fully  occupied 
in  suppressing  this  insurrection,  and  wreaking  ven- 
geance on  those  concerned  in  it.  There  is  much  to 
regret  in  the  sanguine  character  of  that  vengeance  ; 
and  the  action  of  the  brutal  Lord  Jeffries,  presiding 
over  the  "  bloody  assize,"  is  one  of  the  dark  stains  in 
English  history.  The  Duke  of  Argyle,  who  was  a 
Presbyterian,  had  taken  an  active  part  in  this  at- 
tempt to  drive  James  from  his  throne.  Against  this 
sect  consequently,  as  well  as  other  Dissenters,  the 
laws  were  now  more  rigorously  enforced. 

A  deputation  of  the  Friends  was  appointed  to  wait 
upon  the  King,  and  renew  their  solicitations  for  the 
release  of  their  brothers  and  sisters,  who  had  been 
shut  up  in  dungeons,  in  terms  varying  from  five  to 
fifteen  years.  While  King  James  as  a  Roman  Cath- 
olic had  some  object  in  desiring  leniency  of  action  to- 
ward non-conformists,  it  must  be  acknowledged  that 


208 

he  always  professed  himself  averse  to  persecution  for 
religious  belief.  The  deputation  was  favorably  re- 
ceived, and  on  the  15th  of  Third  Month,  1685,  a 
warrant  was  issued,  releasing  the  Friends  who  were 
in  prison.  Nearly  fifteen  hundred  now  came  forth  to 
be  rejoicingly  restored  to  their  families  and  homes. 

While  so  much  had  been  gained  there  was  need  for 
further  assistance  from  the  King,  as  the  laws  against 
non-conformists  were  still  in  force,  and  the  informers 
were  busily  at  work.  A  statement  of  their  perjuries 
and  embezzlements  was  drawn  up,  and  Friends  peti- 
tioned to  have  a  commission  appointed  to  examine 
into  its  truth.  The  assertions  were  all  proven  and 
the  King  declared  his  aversion  to  the  informers,  and 
that  it  was  his  will  they  should  be  discountenanced. 

The  Yearly  Meeting  in  the  spring  of  1686  was  a 
joyful  occasion.  Many  were  present  who  had  been 
for  years  deprived  of  the  privilege  of  thus  meeting 
with  their  friends,  and  thanksgiving  and  praise  as- 
cended to  the  Lord  for  their  deliverance.  The  watch- 
ful eye  of  George  Fox  was  upon  these  newly  released 
prisoners,  and  feeling,  as  he  says,  "  a  concern  that 
none  might  look  too  much  to  man,  but  might  eye  the 
Lord  therein,  from  whom  deliverance  comes,"  he 
wrote  the  following  letter :  — 

"  FRIENDS,  —  The  Lord,  by  his  eternal  power, 
hath  opened  the  heart  of  the  King  to  open  the  prison 
doors,  by  which  about  fifteen  or  sixteen  hundred  are 
set  at  liberty,  and  hath  given  a  check  to  the  inform- 
ers ;  so  that  in  many  places  our  meetings  are  pretty 
quiet.  My  desires  are,  that  both  liberty  and  suffer- 


209 

ings  may  be  sanctified  to  His  people,  that  Friends 
may  prize  the  mercies  of  the  Lord  in  all  things,  and 
to  Him  be  thankful,  who  stilleth  the  raging  waves  of 
the  seas,  allayeth  the  storms  and  tempests,  and  mak- 
eth  a  calm.  Therefore  it  is  good  to  trust  in  the  Lord, 
and  cast  your  care  upon  Him,  who  careth  for  you. 
For  when  ye  were  in  jails  and  prisons^  the  Lord  did 
by  His  eternal  arm  and  power  uphold  you,  and  sancti- 
fied them  to  you  (and  unto  some  he  made  them  as  a 
sanctuary),  and  tried  His  people  as  in  a  furnace  of 
affliction,  both  in  prisons  and  spoiling  of  goods.  In 
all  this  the  Lord  was  with  His  people,  and  taught 
them  to  know  that  '  the  earth  is  the  Lord's  and  the 
fullness  thereof ; '  and  that  He  was  in  all  places ; 
'who  crowneth  the  year  with  His  goodness.'  (Psa. 
Ixv.)  Therefore  le£  all  God's  people  be  diligent  and 
careful  to  keep  the  camp  of  God  holy,  pure,  and 
clean  ;  and  to  serve  God  and  Christ  and  one  another 
in  the  glorious,  peaceable  gospel  of  life  and  salvation, 
which  glory  shines  over  God's  camp  ;  and  His  great 
Prophet,  Bishop,  and  Shepherd  is  among,  or  in  the 
midst  of  them,  exercising  His  heavenly  offices  in 
them  ;  so  that  you,  His  people,  may  rejoice  in  Christ 
Jesus,  through  whom  you  have  peace  with  God.  For 
He  that  destroyeth  the  devil  and  his  work,  and 
bruises  the  serpent's  head,  is  all  God's  people's  heav- 
enly Foundation  and  Rock  to  build  upon,  which  was 
the  holy  prophets'  and  apostles'  Rock  in  days  past, 
and  is  now  the  Rock  of  our  age ;  which  Rock  and 
Foundation  of  God  standeth  sure.  Upon  this  the 
Lord  God  establish  all  his  people.  Amen.  G.  F. 
"  LONDON,  25th  of  the  Seventh  Month,  1686." 


210 

Not  only  did  the  Friends  in  England  receive  his 
care,  but  epistles  of  advice  and  counsel  were  sent  to 
the  churches  in  the  New  World. 

To  Friends  in  the  ministry,  in  Pennsylvania  and 
New  Jersey. 

*  "  ENFIELD,  Fifth  Month,  30th,  1685. 

"  DEAR  FRIENDS,  —  With  my  love  to  you  all  and 
all  other  Friends.  I  was  glad  to  hear  from  you,  but 
you  gave  me  no  account  of  the  increase  of  truth 
among  you,  nor  what  meetings  you  have  had  amongst 
the  Indian  kings  and  their  people,  abroad  in  the  coun- 
tries, and  of  your  visiting  Friends  in  New  England, 
Virginia,  and  Carolina,  nor  of  your  travels  and  labors 
in  the  gospel,  though  you  have  in  all  those  countries, 
liberty  to  serve  and  worship  Gpd,  and  preach  the 
truth.  And  I  understand  many  have  a  desire  to 
live  in  it  especially  in  Carolina  ;  and  you,  who  travel 
now  to  visit  Friends  in  those  provinces,  it  is  thought 
strange  you  do  not  visit  them  (those  people  that 

were  seeking   the  truth) And  therefore  my 

desires  are,  that  you  may  all  be  diligent,  serving  the 
Lord  and  minding  His  glory  and  the  prosperity  of 
His  truth  this  little  time  you  have  to  live ;  and  be 
not  like  Adam,  in  the  earth,  but  use  this  world  as 
though  you  did  not  use  it ;  for  they  that  covet  after 
this  world  fall  into  divers  snares  and  hurtful  lusts ; 
and  therefore  consider  that  you  are  but  sojourners 
here ;  that  you  may  pass  your  time  in  the  fear  of 
God,  and  you  being  many,  and  having  many  of 
the  Friends  of  the  ministry  going  over  into  those 
parts,  you  may  be  a  hindrance  one  to  another,  if  you 


211 

confine  your  visits  to  Friends,  and  do  not  travel  in 
the  life  of  the  universal  truth,  that  would  have  all 
men  to  be  saved  and  come  to  the  knowledge  of  the 
truth  ;  and  if  you  would  have  them  come  to  a  knowl- 
edge of  the  truth,  let  them  know  it  and  where  it  is 
to  be  found.  So  I  desire  that  you  be  valiant  for  it 
upon  the  earth,  that  you  may  give  a  good  account 
unto  God  at  the  last  with  joy.  I  desire  that  all 
Friends  in  the  ministry  may  see  this,  in  Pennsylvania 
and  New  Jersey.  My  love  to  you  all  in  the  holy 
Seed  of  life  that  reigns  over  all.  Amen.  G.  F." 

While  George  Fox  so  earnestly  declared  the  blessed 
doctrine  of  the  teaching  of  the  Holy  Spirit,  we  see 
by  the  tenor  of  this  epistle  that  he  fully  embraced 
the  truth  that  the  Lord  is  pleased  to  use  instru- 
mental means  in  promulgating  the  gospel.  "  Let 
him  that  heareth  say  come,"  was  the  motive  power 
which  led  him  through  Great  Britain  and  America; 
and  the  blessed  promise  of  his  Master,  "  Lo,  I  am 
with  you  always,"  was  his  support  and  stay.  Nor 

would  he  confine  his  ministrations  to  the  sect  of  his 

.  * 
choice  ;  he  went  himself  and  advised  his  brothers  in 

the  ministry  to  travel  "in  the  life  of  the  universal 
truth."  Well  is  it  for  the  church  he  loved  to  re- 
member that  the  commission  of  her  Master  is  broad, 
and  His  standing  order  to  His  followers  is,  "Go  ye 
into  all  the  world  and  preach  the  gospel  to  every 
creature."  The  theme  of  Christians  from  the  earliest 
"formation  of  the  church,  the  theme  which  will  form 
the  joyous  strains  of  eternity,  salvation  through  the 
blood  of  the  Lamb,  was  the  theme  which  inspired 


212 

many  of  the  epistles  of  George  Fox.  "None  but 
Christ !  none  but  Christ !  "  was  his  motto.  See  how 
fully  this  truth  is  brought  out  in  a  letter  dated  — 

"  KINGSTON-UPON  THAMES,  Twelfth  Month,  1C86. 

"  Christ  saith,  '  I  am  come  that  they  might  have 
life,  and  that  they  might  have  it  more  abundantly ! ' 
He  gave  His  flesh  for  the  life  of  the  world.  And  He 
saith,  '  I  am  the  resurrection  and  the  life ; '  and,  '  I 
am  the  way,  the  truth,  and  the  life ;  no  man  cometh 
unto  the  Father  but  by  me.'  Christ  is  the  quicken- 
ing spirit.  All  men  being  dead  in  Adam  are  to  be 
quickened  and  made  alive  by  Christ,  the  second  Adam. 
And  when  they  are  quickened  and  made  alive  by  Him 
they  meet  together  in  the  name  of  Jesus  Christ  their 
Saviour,  who  died  for  their  sins,  and  is  risen  for  their 
justification,  who  was  dead  and  is  alive  again,  and 
liveth  forevermore.  All  whom  He  hath  quickeneth 
and  made  alive  (even  all  the  living)  meet  in  the  name 
of  Jesus,  who  is  alive,  and  He,  their  living  Prophet, 
Shepherd,  and  Bishop,  is  in  the  midst  of  them  ;  and 
is  their  living  Rock  and  Foundation,  and  a  living 
Mediator  between  them  and  the  living  God.  So  the 
living  praise  the  living  God  through  Jesus  Christ, 
through  whom  they  have  peace  with  God.  All  the 
living  have  rest  in  Christ,  their  life.  He  is  their 
sanctification,  their  righteousness,  their  treasure  of 
wisdom,  knowledge,  and  understanding  which  is  spir- 
itual and  heavenly.  He  is  the  spiritual  tree  and  root, 
which  all  the  believers  in  the  light,  the  life  in  Christ, 
that  pass  from  the  death  in  Adam  to  the  life  in 
Christ,  and  overcome  the  world,  and  are  born  of 


213 

God,  are  grafted  into  ;  even  Christ  the  heavenly  tree, 
which  beareth  all  the  spiritual  branches  or  grafts. 
These  meet  in  His  name,  are  gathered  in  Him,  and 
sit  together  in  heavenly  places  in  Christ  Jesus,  their 
life,  who  hath  quickened  and  made  them  alive.  So 
all  the  living  worship  the  living  God  in  His  Holy 
Spirit  and  truth,  in  which  they  live  and  walk.  Into 
this  worship  the  foul,  unclean  spirit,  the  devil,  can- 
not get ;  for  the  Holy  Spirit  and  truth  is  over  him 
and  he  is  out-  of  it.  This  is  the  standing  worship, 
which  Christ  set  up  in  His  new  covenant.  And  they 
that  are  quickened  by  Christ  are  the  living  stones, 
living  members,  and  spiritual  household  and  church, 
or  congregation,  of  Christ,  who  is  the  living  head  or 
husband.  G.  F." 

The  following  will  show  his  full  belief  that  those 
who  would  realize  the  blessings  of  salvation  must  ex- 
perience a  change  from  the  old  life,  a  turning  unto 
Christ. 

<x  John  the  Baptist  came  preaching  in  the  wilder- 
ness of  Judea,  saying,  '  Repent  ye :  for  the  kingdom 
of  heaven  is  at  hand.'  (Matt.  iii.  2.)  And  when 
John  the  Baptist  was  cast  into  prison,  Mark  says 
'  That  Jesus  came  into  Galilee,  preaching  the  gospel 
of  the  kingdom  of  God,  and  saying,  The  time  is  ful- 
filled, and  the  kingdom  of  God  is  at  hand  ;  repent  ye, 
and  believe  the  gospel.'  (Mark  i.  14,  15.) 

"  Here  ye  may  see  that  people  must  repent  of 
their  vain  life  and  convei'sation,  before  they  receive 
the  gospel,  must  be  turned  from  darkness  to  the  light 


214 

of  Christ,  and  from  the  power  of  Satan  unto  God, 
before  they  receive  His  Holy  Spirit,  and  His  gospel 
of  life  and  salvation.  The  Lord  commands  all  men 
everywhere  to  repent,  and  to  do  works  meet  for  re- 
pentance. They  must  show  forth  that  their  lives 
and  conversations  are  changed,  and  that  they  serve 
God  in  newness  of  life,  with  new  tongues,  and  new 
hearts.  G.  F. 

"  GOOSES,  the  Sixth  Month,  1687." 

The  corresponding  fruits  of  the,  new  life  are  clearly 
brought  out  in  another  short  epistle,  written,  as  he 
says,  to  show  "  wherein  God's  people  should  be  like 
Him." 

"  God  is  righteous  ;  and  He  would  have  His  people 
to  be  righteous,  and  to  do  righteously.  God  is  holy ; 
and  He  would  have  His  people  holy,  and  to  do  holily. 
God  is  just;  and  He  would  have  His  people  to  be 
just,  and  to  do  justly  to  all.  God  is  light ;  and  His 
children  must  walk  in  His  light.  God  is  an  eternal 
infinite  Spirit ;  and  His  children  must  walk  in  the 
Spirit.  God  is  merciful ;  and  He  would  have  His 
people  to  be  merciful.  God's  sun  shines  upon  the 
good  and  the  bad,  and  He  causes  the  rain  to  fall  upon 
the  evil  and  the  good  ;  so  should  His  people  do  good 
unto  all.  God  is  love;  and  they  that  dwell  in  love, 
dwell  in  God.  Love  worketh  no  ill  to  his  neighbor ; 
therefore  '  love  is  the  fulfilling  of  the  law.'  (Rom. 
xiii.  10.)  The  apostle  says, '  All  the  law  is  fulfilled  in 
one  word,  even  in  this,  Thou  shalt  love  thy  neighbor 
as  thyself.'  (Gal.  v.  14.)  'As  the  Father  hath 


215 

loved  me,  so  I  have  loved  you  :  continue  ye  ifi  my 
love.'  (John  xv.  9.)  This  should  be  the  practice  of 
all  God's  people.  G.  F. 

"  GOOSES,  the  Sixth  Month,  1687." 

His  own  words  are  again  :  — 

"  And  because  most  people  would  confess  that 
God's  people  should  be  thus,  but  few  know  how  to 
come  to  this  state ;  therefore  in  the  openings  of  the 
spirit  of  truth  I  wrote  another  short  paper,  directing 
to  the  *  right  way  and  means,  whereby  people  might 
come  unto  Christ,  and  so  be  made  like  unto  God.' 

"  Thus :  Christ  saith,  '  I  am  the  way,  the  truth, 
and  the  life ;  no  man  cometh  unto  the  Father  but 
by  me.'  (John  xvi.  6.)  And  again,  '  No  man  can 
come  to  me,  except  the  Father,  which  hath  sent  me, 
draw  him.'  (John  vi.  44.)  Now  what  is  the  means 
by  which  God  doth  draw  people  to  His  Son,  but  by 
His  Holy  Spirit,  who  '  poureth  out  of  His  Spirit  upon 
all  flesh.'  By  this  Holy  Spirit  the  holy  and  right- 
eous God  doth  draw  people  from  their  unrighteous- 
ness and  unholiness  to  Christ,  the  righteous  and  holy 
One,  the  great  Prophet  in  His  New  Covenant  and 
New  Testament,  of  whom  Moses,  in  the  Old  Cove- 
nant and  Testament,  said,  God  would  raise  up,  like 
unto  Him,  and  whom  people  should  '  hear  in  all 
things ;  and  they  who  would  not  hear  Him  should 
be  cut  off.'  They  that  do  not  hear  the  Son  of  God, 
the  great  Prophet,  do  not  mind  the  drawing  of  the 
Father  by  His  Holy  Spirit  to  His  Son  ;  but  to  them 
that  mind  the  drawings  of  the  good  Spirit  of  the  Fa- 
ther to  His  Son  the  Spirit  giveth  understanding  to 


216 

know*  God  and  Jesus  Christ,  which  is  eternal  life. 
Then  they  know  that  Jesus  Christ  is  the  way,  the 
truth,  and  the  life,  and  that  none  can  come  unto  God 
but  by  and  through  His  Son,  who  is  their  Shepherd 
to  feed  them  in  His  pastures  and  springs  of  life ;  and 
His  sheep  know  His  holy  voice,  in  whom  there  was 
no  sin,  and  in  whose  mouth  there  was  no  guile ;  and 
an  hireling  they  will  not  hear,  for  he  careth  not  for 
the  sheep ;  for  they  are  not  the  hireling's,  but  Christ's, 
who  hath  laid  down  His  life  for  His  sheep.  He  that 
robs  and  steals  his  neighbor's  words,  that  climbeth 
up  another  way,  and  entereth  not  by  the  door,  is  a 
thief  and  a  robber ;  but  Christ  is  the  door  into  His 
sheepfold,  for  His  sheep  to  enter  in  by.  They  know 
that  Christ  is  the  Bishop  of  their  souls,  to  see  that 
they  do  not  go  astray  from  God,  nor  out  of  His  past- 
ures of  life  ;  they  know  that  Christ  is  their  Mediator, 
and  makes  their  peace  with  God  ;  and  they  know 
that  Christ  is  their  High  Priest,  made  higher  than  the 
heavens,  and  hath  died  for  their  sins,  doth  cleanse 
them  with  His  blood,  is  risen  for  their  justification; 
and  is  able  to  the  utmost  to  save  all  that  come  to 
God  by  Him.  G.  F. 

"GOOSES,  the  Sixth  Month,  1687." 

In  the  Fourth  Month,  1687,  the  King  issued  an 
order  that  the  execution  of  all  penal  laws  concern- 
ing ecclesiastical  matters  should  be  suspended.  This 
would  have  been  more  acceptable  had  it  been  the 
action  of  the  King  and  his  Parliament,  rather  than 
merely  the  exercise  of  his  royal  prerogative  ;  but  the 
liberty  was  enjoyed,  and,  in  common  with  other  Dis- 


217 

senters,  Friends  presented  an  address  to  King  James 
expressing  their  thankfulness.  This  was  favorably 
received,  and  at  the  assembling  of  the  Yearly  Meet- 
ing in  1687  it  was  concluded  to  send  an  address  from 
that  body  to  the  King  by  the  hands  of  William 
Penn,  who  had  free  access  to  the  royal  person.  To 
this  address  the  King  returned  the  following  an- 
swer :  — 

"  GENTLEMEN,  —  I  thank  you  heartily  for  your 
address.  Some  of  you  know,  I  am  sure  you  do,  Mr. 
Penn,  that  it  was  always  my  principle  that  conscience 
ought  not  to  be  forced,  and  that  all  men  ought  to 
have  the  liberty  of  their  conscience.  And  what  I 
have  promised  in  my  declaration  I  will  continue  to 
perform  as  long  as  I  live  ;  and  I  hope,  before  I  die, 
to  settle  it  so  that  after  ages  shall  have  no  reason 
to  alter  it." 

King  James  was  not  to  be  the  instrument  of  estab- 
lishing liberty  of  conscience  in  England.  His  power 
was  already  tottering,  and  further  steps  in  this  direc- 
tion caused  a  great  excitement  in  his  Parliament. 
The  English  people  feared  that  toleration  with  him 
only  meant  favor  to  the  Roman  Catholic  religion ; 
and  the  appointment  of  those  who  professed  that 
faith  to  the  highest  offices  in  the  state  increased  the 
feeling  of  anxiety.  Attention  was  directed  towards 
the  Prince  and  Princess  of  Orange,  as  the  hope  of  the 
nation  at  this  crisis.  The  Prince,  it  will  be  remem- 
bered, was  a  grandson  of  Charles  I.,  and  his  wife  a 
daughter  of  James  II.  She  had  been  educated  in  the 
10 


218 

Protestant  religion  by  the  express  orders  of  Charles 
II.,  and  their  marriage  had  been  arranged  by  King 
James  to  satisfy  the  growing  discontent  of  his  sub- 
jects. Mary,  the  Princess  of  Orange,  was  the  heir 
apparent  of  the  crown  of  England,  and  it  was  to  her 
and  her  husband  that  the  eyes  of  the  English  nation 
were  turned  in  this  emergency. 

It  does  not  come  within  the  scope  of  this  work  to 
detail  the  events  which  placed  them  upon  the  throne. 
It  is  sufficient  to  say  that  James,  becoming  alarmed 
for  his  personal  safety,  fled  to  France,  and  William 
and  Mary  were  crowned  King  and  Queen  of  Eng- 
land, in  the  Fourth  Month,  1689. 


CHAPTER  XVII. 

A  PROTESTANT  King  and  Queen  being  now  seated 
on  the  throne  of  England,  with  a  Parliament  united 
with  them  in  the  policy  of  maintaining  that  form  of 
religion,  the  first  subject  claiming  their  attention 
was  the  modification  of  the  laws  in  relation  to  Dis- 
senters. An  Act  of  Toleration  was  prepared  "  which 
exempted  Protestant  subjects,  dissenting  from  the 
Church  of  England,  from  the  penalties  of  certain 
laws,  designed  to  force  them  to  conformity." 

Friends  were  on  the  alert  to  have  the  act  framed 
so  as  to  include  them  within  its  scope.  This  was 
very  necessary,  as  the  bill  had  a  confession  of  faith 
attached  to  it,  which  had  been  drawn  up  with  the 
idea  of  exempting  the  "  Quakers  "  from  its  provis- 
ions, on  the  plea  that  they  were  not  Christians. 

It  was  not  to  be  expected  that  our  aged  veteran, 
who  had  so  long  counseled  his  brethren,  would  keep 
aloof  from  this  conflict.  In  his  journal  he  says : 
"  Though  I  was  weak  in  body,  and  not  well  able  to 
stir  about,  yet  so  great  a  concern  was  upon  my  spirit 
on  behalf  of  truth  and  Friends,  that  I  attended  con- 
tinually with  many  Friends  at  the  Parliament  House, 
laboring  with  the  members  that  the  thing  might  be 
done  comprehensively  and  effectually." 

A  confession  of  faith  was  drawn  up  by  Friends 
and  presented  to  Parliament  by  a  committee  of  their 


220 

body,  who  were  examined  in  relation  to  it.  The  re- 
sult of  the  investigation  was  that  Parliament  was 
convinced  that  Quakerism  was  not  adverse  to  Chris- 
tianity. 

Their  profession  of  faith  may  be  interesting  to  the 
Friends  of  the  present  day. 

.  Question.  Do  you  believe  the  divinity  and  hu- 
manity of  Jesus  Christ,  the  Eternal  Son  of  God  ?  or 
that  Jesus  Christ  is  truly  God  and  man  ? 

Answer.  Yes,  we  verily  believe  that  Jesus  Christ 
is  truly  God  and  man,  according  as 'Holy  Scriptures 
testify  of  Him  ;  God  over  all  blessed  forever  ;  the  true 
God,  and  eternal  life  ;  the  one  Mediator  between  God 
and  man,  even  the  man  Christ  Jesus. 

Question.  Do  you  believe  and  expect  salvation 
and  justification  by  the  righteousness  and  merits  of 
Jesus  Christ,  or  by  your  own  righteousness  and 
works  ? 

Answer.  By  Jesus  Christ,  His  righteousness,  mer- 
its, and  works,  and  not  by  our  own.  God  is  not  in- 
debted to  us  for  our  deservings,  but  we  to  Him  for 
His  free  grace  in  Christ  Jesus  ;  whereby  we  are  saved 
through  faith  in  Him,  not  of  ourselves  ;  and  by  His 
grace  are  enabled  truly  and  acceptably  to  serve  and 
follow  Him  as  He  requires.  He  is  our  all  in  all,  who 
worketh  all  in  us  that  is  well  pleasing  to  God. 

Question.  Do  you  believe  in  the  remission  of  sins 
and  redemption  through  the  sufferings,  death,  and 
blood  of  Christ  ? 

Answer.  Yes,  through  faith  in  Him,  as  He  suffered 
and  died  for  all  men,  gave  Himself  a  ransom  for  all, 
and  His  blood  being  shed  for  the  remission  of  sins, 


221 

so  all  they  who  sincerely  believe  in  and  obey  Him 
receive  the  blessed  effects  of  His  suffering  and  dying 
for  them.  They,  by  faith  in  His  name,  receive  and 
partake  of  that  eternal  redemption  which  He  hath 
obtained  for  us,  who  gave  Himself  for  us  that  He 
might  redeem  us  from  all  iniquity.  He  died  for  our 
sins,  and  rose  again  for  our  justification,  and  "  if  we 
walk  in  the  light,  as  He  is  in  the  light,  we  have  fel- 
lowship one  with  another,  and  the  blood  of  Jesus 
Christ,  His  Son,  cleanseth  us  from  all  sin." 

And  now  the  long-looked-for  relief  had  come,  and 
Friends  in  common  with  other  Dissenters  were  re- 
lieved in  some  measure  from  the  suffering  which  had 
pressed  so  heavily  upon  them.  They  could  meet  in 
peace  to  worship  God,  and  were  no  longer  required  to 
take  an  oath.  Tithes  were  still  demanded,  and  they 
suffered  the  loss  of  property  in  that  respect,  but  the 
cruel  imprisonments  ceased. 

No  one  rejoiced  more  in  this  deliverance  than 
George  Fox,  whose  body  was  now  feeling  the  effects 
of  his  earnest  labor  for  his  Master,  but  whose  spirit 
was  fresh  and  strong.  Like  the  beloved  disciple  of 
old,  love  was  the  prevailing  feeling  in  his  heart,  and 
love  the  burden  of  his  exhortations  to  the  people. 

Writing  from  London  under  date  Third  Month,  23d, 
1689,  he  says  :  — 

"  Dear  Friends  and  Brethren  in  Christ  Jesus,  whom 
the  Lord  by  His  eternal  arm  and  power  hath  pre- 
served to  this  day,  all  walk  in  the  power  and  Spirit 
of  God,  that  is  over  all,  in  love  and  unity  ;  for  love 
overcomes,  builds  up,  and  unites  all  the  members  of 
Christ  to  Him  the  Head.  Love  keeps  out  of  all  strife 


222 

and  is  of  God.  Love  as  charity  never  fails,  but  keeps 
the  mind  above  all  outward  things  and  strife  about 
all  outward  things.  It  overcomes  evil,  and  casts  out 
all  false  fears.  It  is  of  God,  and  unites  all  the  hearts 
of  His  people  in  the  heavenly  joy,  concord,  and  unity. 
The  God  of  love  preserve  you  all,  and  establish  you 
in  Christ  Jesus,  your  life  and  salvation,  in  whom  ye 
have  all  peace  with  God.  So  walk  in  Him,  that  ye 
may  be  ordered  in  His  peaceable  heavenly  wisdom, 
to  the  glory  of  God  and  the  comfort  one  of  another." 

The  pressure  of  care  devolving  upon  George  Fox  in 
London  was  so  great  that  his  bodily  strength  was  not 
sufficient  for  long  visits  to  the  city.  His  step-sons- 
in-law  had  pleasant  country  homes  near  London,  and 
in  one  or  the  other  of  these  he  found  rest  for  his  en- 
feebled frame.  A  warm  affection  seems  to  have  ex- 
isted between  him  and  the  members  of  his  wife's 
family,  and  he  was  always  warmly  welcomed  in  their 
homes.  In  a  written  testimonial  to  his  memory  they 
say  that  "  they  found  him  a  tender  father,  who 
never  failed  to  give  them  wholesome  counsel,  and 
that  the  esteem  they  entertained  for  him  in  early  life 
was  increased  by  a  longer  and  more  intimate  ac- 
quaintance." 

Margaret  Fox  came  from  her  home  at  the  North 
and  spent  the  winter  of  1689  with  him,  but  her  fam- 
ily and  estate  requiring  her  care,  she  returned  to 
Swarthmore  in  the  spring.  The  single-hearted  devo- 
tion with  which  these  two  endeavored  to  serve  their 
Master  will  be  seen  from  Margaret  Fox's  own  words. 
"  Though  the  Lord  had  provided  an  outward  habita- 
tion for  him,  yet  he  was  not  willing  to  stay  at  it,  be- 


223 

cause  it  was  so  remote  and  far  from  London,  where 
his  work  lay.  And  my  concern  for  God  and  for  His 
holy  eternal  truth  was  then  in  the  North,  where  God 
had  placed  and  sent  me,  and  likewise  for  the  ordering 
and  governing  of  my  children  and  family,  so  that  we 
were  very  willing  both  of  us  to  live  apart  some  years 
upon  God's  account,  and  His  truth's  service,  and  to 
deny  ourselves  of  that  comfort  which  we  might  have 
had  in  being  together,  for  the  sake  and  service  of  the 
Lord  and  His  truth." 

As  the  organization  of  the  Society  had  now  been 
satisfactorily  established,  it  is  probable  that  he  had 
an  idea  of  retiring  to  Swarthmore  in  the  winter  of 
1690,  to  obtain  the  repose  his  declining  years  required. 
Before  that  time,  however,  his  Master  called  him  to 
"come  up  higher,"  to  the  "house  not  made  with 
hands,  eternal  in  the  heavens."  It  is  obvious  to  any 
one  who  has  followed  the  life  of  this  earnest  laborer 
that  he  had  neither  time  nor  inclination  for  the  ac- 
cumulation of  wealth.  He  seems  to  have  been  in  the 
possession  of  enough  to  gratify  his  own  simple  wants, 
and  in  some  measure  to  provide  for  others.  With 
this  he  was  content,  and  so  far  from  seeking  to  be 
rich,  he  even  refused  it  when  circumstances  placed  it 
in  his  power,  as  we  have  seen  when  he  refused  any 
part  or  lot  in  his  wife's  inheritance. 

Some  time  before  this  he  had  purchased  a  piece  of 
land  in  the  neighborhood  of  Swarthmore,  and  one  of 
the  later  acts  of  his  life  was  to  give  this  to  Friends, 
as  a  site  for  a  meeting-house.  The  terms  of  the 
grant  are  as  follows :  "  I  offer  and  give  up  freely  to 
the  Lord,  for  the  service  of  His  sons  and  daughters 


224 

and  servants,  called  Quakers,  the  house  and  houses, 
barn  and  kiln,  stable  and  all  the  land,  •with  the  gar- 
den and  orchard,  being  about  three  acres  of  land, 
more  or  less,  with  all  the  commonage,  great  turfing, 
moss,  with  whatever  privileges  belonging  to  it,  called 
Pettis  at  Swarthmore,  in  the  parish  of  Ulverstone. 
And  also  my  ebony  bedstead  with  painted  curtains, 
and  the  great  elbow  chair  that  Robert  Widders  sent 
me,  and  my  great  sea-case  with  the  bottles  in  it,  I  do 
give  to  stand  in  the  house  as  heirlooms,  when  the 
house  shall  be  made  use  of  as  a  meeting-place,  so  that 
Friends  (who  go  to  lodge  there)  may  have  a  bed  to 
lie  on,  a  chair  to  sit  on,  and  a  bottle  to  hold  a  little 
water  to  drink."  After  mentioning  the  repairs  and 
the  necessity  of  making^  a  road- way,  etc.,  he  contin- 
ues, "  You  may  let  any  poor  honest  Friend  live  in 
the  house,  and  so  let  it  all  be  for  the  Lord's  service 
to  the  end  of  the  world." 

Swarthmore  meeting-house,  thus  built  and  endowed 
by  George  Fox,  is  still  standing,  and  "  the  great 
elbow  chair"  is  still  there,  and  some  pieces  of  the 
"  ebony  bedstead."  And  there,  too,  may  be  seen  the 
Bible  with  the  chain  by  which  it  was  formerly  fast- 
ened to  the  minister's  gallery. 

The  shades  of  evening  were  now  fast  gathering 
about  this  useful  life,  but  the  busy  pen  was  still  in 
motion,  as  with  keen-sighted  watchfulness  error  was 
detected  in  the  ranks  of  the  loved  Society. 

In  the  Second  Month  of  1690  he  says :  "  I  had 
a  concern  upon  my  spirit  with  respect  to  a  twofold 
danger  that  attended  some  who  professed  truth  :  one 
was  of  young  people's  running  into  the  fashions  of  the 


225 

world  ;  and  the  other  was  of  old  people's  going  into 
earthly  things."    He  accordingly  wrote  this  letter :  — 

"  TO  ALL  WHO   PROFESS   THE  TRUTH  OF  GOD,  — 

My  desires  are  that  you  may  walk  in  humility  in 
it.  For  when  the  Lord  first  called  me  forth,  he  let 
me  see  that  young  people  grew  tip  together  in  van- 
ity, and  the  fashions  of  the  world;  and  old  people 
went  downward  into  the  earth,  raking  it  together. 
And  now,  Friends,  I  see  too  many  young  people,  that 
profess  the  truth,  grow  up  into  the  fashions  of  the 
world,  and  too  many  parents  indulge  them ;  and 
amongst  the  elder  some  are  going  downwards  and 
raking  after  the  earth.  Therefore  take  heed  that 
you  are  not  making  your  graves,  while  you  are  alive 
outwardly,  and  loading  yourselves  with  thick  clay. 
(Hab.  xi.  6.)  For  if  you  have  not  power  over  the 
worldly  spirit,  and  that  which  leadeth  into  a  vain 
mind,  and  the  fashions  of  the  world  and  into  the 
earth ;  though  you  have  often  had  the  rain  fall  upon 
your  fields,  you  will  but  bring  forth  thistles,  briers, 
and  thorns,  which  are  for  the  fire.  Such  will  be- 
come brittle,  peevish,  fretful  spirits,  that  will  not 
abide  the  heavenly  doctrine,  the  admonitions,  exhor- 
tations, and  reproofs  of  the  Holy  Ghost,  or  Heavenly 
Spirit  of  God,  which  would  bring  you  to  be  conform- 
able to  the  death  of  Christ,  and  to  His  image,  that  ye 
might  have  fellowship  with  Him  in  His  resurrection. 
Therefore  it  is  good  for  all  to  bow  to  the  name  of 
Jesus  their  Saviour,  that  all  may  confess  Him  to  the 
glory  of  God.  For  I  have  a  concern  upon  me,  in  a 
sense  of  the  danger  of  young  people's  going  into 
10* 


226 

earthly  things,  and  many  going  into  a  loose  and  false 
liberty,  till  at  last  they  go  quite  out  into  the  spirit 
of  the  world,  as  some  have  done.  The  house  of  such 
hath  been  built  upon  the  sand  by  the  sea-shore,  not 
upon  Christ,  the  Rock ;  that  they  are  so  soon  in  the 
world  again,  under  a  pretense  of  liberty  of  con- 
science. But  it  is  not  a  pure  conscience,  nor  in  the 
Spirit  of  God  nor  in  Christ  Jesus  ;  for  in  the  liberty 
of  the  Spirit  there  is  the  unity  which  is  the  bond  of 
peace,  and  all  are  one  in  Christ  Jesus,  in  whom  is 
the  true  liberty ;  and  this  is  not  of  the  world,  for  He 
is  not  of  the  world.  Therefore  all  are  to  stand  fast 
in  Him,  as  they  have  received  Him,  for  in  Him  there 
is  peace,  who  is  the  Prince  of  Peace  ;  but  in  the  world 
there  is  trouble.  For  the  spirit  of  the  world  is  a 
troublesome  spirit,  but  the  Spirit  of  Christ  is  a  peace- 
able Spirit ;  in  which  God  Almighty  preserve  all  the 
faithful.  Amen." 

The  following  advice  to  ministers  of  the  gospel  is 
applicable  at  the  present  day,  though  nearly  two 
hundred  years  have  elapsed  since  it  was  written  :  — 

"  All  Friends  in  the  ministry  everywhere,  to  whom 
God  hath  given  a  gift  of  the  ministry,  and  who  travel 
up  and  down  in  it,  do  not  hide  your  talent,  nor  put 
your  light  under  a  bushel,  nor  cumber  or  entangle 
yourselves  with  the  affairs  of  this  world.  For  the 
natural  soldiers  are  not  to  cumber  themselves  with 
the  world,  much  less  the  soldiers  of  Christ,  who  are 
not  of  this  world,  but  are  to  mind  the  riches  and 
glory  of  the  world  that  is  everlasting.  Therefore 


227 

stir  up  the  gift  of  God  in  you  and  improve  it ;  do  not 
sit  down  Demas-like,  and  embrace  this  present  world 
that  will  have  an  end,  lest  ye  become  idolaters.  Be 
valiant  for  God's  truth  upon  the  earth,  and  spread  it 
abroad  in  the  daylight  of  Christ,  you  who  have  sought 
the  kingdom  of  God  and  the  righteousness  thereof, 
and  have  received  it  and  preached  it ;  which  stands 
in  'righteousness  and  peace  and  joy  in  the  Holy 
Ghost.'  As  able  ministers  of  the  Spirit,  sow  to  the 
Spirit,  that  of  the  Spirit  ye  may  reap  life  everlasting. 
Go  on  in  the  Spirit,  plowing  with  it  in  the  purify- 
ing hope  ;  and  thrashing  with  the  power  and  Spirit 
of  God  the  wheat  out  of  the  chaff  of  corruption,  in 
the  same  hope.  For  he  that  looks  back  from  the 
spiritual  plow  into  the  world  is  not  fit  for  the  spirit- 
ual and  everlasting  kingdom  of  God,  and  is  not  like 
to  press  into  it  as  the  faithful  do.  Therefore,  you 
that  are  awakened  to  righteousness,  and  to  a  knowl- 
edge of  the  truth,  keep  yourselves  awakened  in  it ; 
then  the  enemy  cannot  sow  his  tares  in  your  fields ; 
for  truth  and  righteousness  are  over  him  and  before 
he  was.  My  desires  are,  that  all  may  fulfill  their 
ministry  that  the  Lord  Jesus  hath  committed  to 
them  ;  and  then,  by  the  blood  and  testimony  of  Jesus, 
you  will  overcome  the  enemy  that  opposes  it,  within 
and  without.  All  you  that  preach  the  truth,  do  it 
as  it  is  in  Jesus,  in  love  ;  and  to  all  that  are  believers 
in  Jesus  and  receivers  of  Him,  He  gives  power  to 
become  the  sons  of  God,  and  joint  heirs  of  Christ, 
whom  He  calls  brethren  ;  and  He  gives  them  the  water 
of  life,  which  shall  be  as  a  well  in  them  springing  up 
as  a  river  to  eternal  life,  that  they  may  water  the 


228 

spiritual  plants  of  the  living  God:  So  that  all  may 
be  spiritual  planters  and  spiritual  waterers,  and  may 
see  with  the  spiritual  eye  the  everlasting,  eternal 
God  over  all,  to  give  the  increase,  who  is  the  infinite 
fountain.  My  desires  are  that  you  may  be  kept  out 
of  the  beggarly  elements  of  the  world,  which  are 
below  the  spiritual  region,  to  Christ,  the  Head  ;  and 
may  hold  Him  who  bruiseth  the  head  of  enmity,  and 
was  before  it  was ;  that  ye  may  all  be  united  together 
in  love  in  your  Head,  Christ,  and  be  ordered  by  His 
heavenly,  gentle,  peaceable  wisdom,  to  the  glory  of 
God.  For  all  that  be  in  Christ  are  in  love*  peace, 
and  unity.  In  Him  they  are  strong,  and  in  a  full 
persuasion ;  and  in  Him  who  is  the  first  and  the 
last  they  are  in  a  heavenly  resolution  and  confidence 
for  God's  everlasting  honor  and  glory.  Amen. 

"  From  him  who  is  translated  into  the  kingdom  of 
his  dear  Son,  with  all  his  saints,  a  heavenly  salu- 
tation. Salute  one  another  with  the  holy  kiss  of 
charity,  that  never  faileth.  G.  F. 

"FORD  GREEN,  the  25th  of  Ninth  Month,  1690." 

It  is  interesting  to  see  the  assurance  of  faith  evinced 
in  the  writings  and  teachings  of  this  evangelist. 
From  the  day  when  in  his  distress  he  heard  the 
words,  "  There  is  one,  even  Christ  Jesus,  who  can 
speak  to  thy  condition,"  until  the  close  of  his  life, 
his  faith  never  wavered.  He  knew  that  he  had  be- 
come a  new  man  in  Christ  Jesus,  and  never  hesitated 
to  declare  his  position  as  a  redeemed  and  accepted 
child  of  God  through  the  atonement  and  mediation 
of  his  Lord  and  Saviour.  He  could  say  with  the 


229 

beloved  disciple,  "  We  may  know  Him  that  is  true, 
and  we  are  in  Him  that  is  true,  even  in  his  Son 
Jesus  Christ.  This  is  the  true  God  and  eternal  life." 
But,  while  thus  bold  in  asserting  his  position,  his 
soul,  like  the  Psalmist,  made  her  boast  in  the  Lord, 
and  he  was  ever  careful  to  declare  that  it  was  all  of 
Christ.  "  We  are  nothing  ;  Christ  is  all." 

And  while  resting  alHiis  hopes  of  pardon  on  a 
crucified  Saviour  he  also  magnified  the  power  of  a 
risen  Lord  in  keeping  from  sin.  In  a  general  epistle 
to  Friends  written  in  1662,  we  find  very  clear  teach- 
ing on  this  doctrine  of  deliverance  from  the  power  of 
sin,  the  blessedness  of  a  present  Saviour,  "able  to 
save  to  the  uttermost  those  who  come  unto  God  by 
Him." 

He  says  :  "  The  teachers  of  this  world  who  called 
themselves  the  ministers  of  Christ  told  us  that  they 
had  received  a  gift  from  Christ,  who  did  ascend  on 
high,  and  led  captivity  captive  ;  and  this  gift  was 
for  the  work  of  the  ministry,  and  for  the  perfecting 
of  the  saints  ;  and  how  that  they  were  to  bring  peo- 
ple to  the  knowledge  of  the  Son  of  God,  from  whence 
they  had  received  this  gift,  and  to  the  unity  of  the 
faith  ;  which  faith  gives  the  victory,  and  brings  to 
have  access  to  God,  and  also  to  a  perfect  man's  state, 
and  to  the  measure  of  the  stature  of  the  fullness  of 
Christ.  And  thus  people  followed  them,  and  were 
glad  that  they  would  bring  them  to  a  perfect  man's 
state,  that  is,  to  the  state  of  Adam  and  Eve  before 
they  fell,  for  they  were  perfect  then  ;  and  when  we 
had  followed  them,  some  twenty,  some  thirty,  some 
more,  some  less  years,  then  they  told  us  again,  that 


230 

they  hoped  we  would  not  look  for  perfection  while 
we  were  upon  the  earth,  on  this  side  the  grave,  for 
we  must  carry  a  body  of  sin  about  us ;  and  they 
hoped  we  would  not  look  for  perfection,  and  would 

not  hold  the  erroneous  doctrine  of  perfection 

Now  of  what  value  and  price  and  worth  have  they 
made  the  blood  of  Christ,  that  cleanseth  from  sin  and 
death  ;  and  yet  told  people  that  they  would  bring 
them  to  the  knowledge  of  the  Sou  of  God,  and  to  a 
perfect  man,  and  now  tell  them  they  must  not  be  per- 
fect on  the  earth,  but  carry  a  body  of  sin  about  them 
to  the  grave  ?  As  much  as  to  say,  they  must  be  in 
the  state  of  their  father  Adam  and  their  mother  Eve 
in  the  fall,  under  the  wrath,  curse,  and  woe,  and  must 
not  come  to  the  state  they  were  in  before  they  fell,  to 
the  image  of  God,  in  righteousness  and  true  holiness. 
And  yet,  ask  them  for  what  end  Christ  came  —  they 
will  say  to  destroy  the  devil  and  his  works.  And 
then  ask  them  if  the  body  of  sin  and  death  be  not 
the  devil's  works  and  imperfection  —  they  will  say, 
yes  ;  and  so  are  in  confusion.  Christ  came  to  destroy 
the  devil  and  his  works,  they  say,  and  yet  they  must 
carry  them  to  the  grave  ;  and  yet  people  are  saved  by 
Christ,  they  will  say  ;  but  while  you  are  upon  earth, 
you  must  not  be  made  free  from  sin. 

"  This  is  as  much  as  if  one  should  be  in  Turkey  a 
slave,  chained  to  a  boat,  and  one  should  come  to  re- 
deem him  to  go  into  his  own  country  ;  but,  say  the 
Turks,  Thou  art  redeemed,  but  while  thou  art  upon 
the  earth  thou  must  not  go  out  of  Turkey,  nor  have 
the  chain  off  thee.  So  it  is  said,  You  are  redeemed, 
but  must  carry  a  body  of  death  about  you,  and  can- 


231 

not  go  to  your  father  Adam's  house  before  he  fell,  but 
you  must  live  in  your  father  Adam's  house  in  the  fall, 
while  ye  be  upon  earth.  But,  I  say,  you  are  redeemed 
by  Christ ;  it  cost  Him  His  blood  to  purchase  man  out 
of  this  state  he  is  in,  in  the  fall,  and  bring  him  up  to 
the  state  man  was  in  before  he  fell :  so  Christ  became 
a  curse,  to  bring  man  out  of  the  curse  ;  and  bore  the 
wrath,  to  bring  man  to  the  peace  of  God  that  he 
might  come  to  the  blessed  state,  and  to  Adam's  state 
which  he  was  in  before  he  fell ;  and  not  only  thither, 
but  to  a  state  in  Christ  that  shall  never  fall.  And 
this  is  my  testimony  to  you  and  to  all  people  on  the 
earth.  Now  mark,  the  apostle  said,  He  hath  quick- 
ened us,  ivho  were  dead  in  sins  and  trespasses,  and 
hath  made  us  to  sit  together  in  the  heavenly  places  in 
Christ  Jesus  ;  that  in  the  ages  to  come  He  might  show 
forth  his  exceeding  riches  and  kindness  towards  us. 
Now  the  ages  are  come,  glory  to  the  Lord  God  over 
all,  in  the  highest  forever,  that  this  kindness  and  this 
riches  are  seen,  that  the  apostle's  preaching  is  ful- 
filled, who  said,  He  hath  quickened  us,  and  made  us 
sit  together  in  the  heavenly  places  in  Christ  Jesus.  So 
mark,  in  Christ  Jesus,  [MS]  the  church,  [MS]  the 
saints,  [MS]  the  believers  and  true  Christians,  made 
us  to  sit  together.  Here  was  their  meeting,  here  was 
their  sitting  in  the  heavenly  places  in  Christ  Jesus, 
the  second  Adam,  the  Lord  from  heaven ;  Him  that 
was  glorified  with  the  Father  before  the  world  began ; 
Him  that  never  fell,  but  fetched  man  and  woman  out 
of  the  fall,  to  the  state  that  man  and  woman  were  in 
before  they  fell ;  and  to  sit  in  heavenly  places  in 
Christ  Jesus.  And  there  is  the  safe  sitting,  in  Christ 


232 

the  new  and  living  way,  the  word  of  God,  the  power 
of  God,  the  Light,  the  Life  and  Truth,  in  the  First 
and  in  the  Last,  in  the  Beginning  and  in  the  Ending, 
in  Him  in  whom  there  is  no  shadow  of  turnings  nor 
variableness.  G.  F." 

The  Friends  in  Ireland  were  passing  through  great 
suffering.  Many  were  immured  in  prison,  and  others 
lost  all  their  property.  The  loss  sustained  by  Friends 
in  1689  was  estimated  at  £100,000.  George  Fox 
deeply  felt  their  condition,  and  the  last  letter  he 
wrote  was  to  encourage  and  cheer  them.  It  is  as 
follows  :  — 

"  Dear  Friends  and  Brethren  in  the  Lord  Jesus 
Christ,  whom  the  Lord  by  His  eternal  arm  and  power 
hath  upheld  through  your  great  sufferings,  exercises, 
trials,  and  hardships,  up  and  down  that  nation,  which 
I  am  very  sensible  of ;  and  the  rest  of  the  faithful 
Friends  who  have  been  partakers  with  you  in  your 
sufferings,  and  who  cannot  but  suffer  with  the  Lord's 
people  that  suffer.  My  confidence  hath  been  in  the 
Lord,  that  He  would  and  will  support  you  in  all  your 
sufferings  ;  and  that  He  would  preserve  all  the  faith- 
ful in  His  wisdom,  that  they  might  give  no  just  occa- 
sion to  one  nor  other  to  make  them  suffer  ;  and,  if 
you  did  suffer  wrongfully  or  unjustly,  that  the  right- 
eous God  would  assist  and  uphold  you,  and  reward 
them  according  to  their  works  that  oppressed  or 
wronged  you.  And  now  my  desire  is  unto  the  Lord 
that  in  the  same  holy  and  heavenly  wisdom  ye  may 
all  be  preserved  to  the  end  of  your  days,  to  the  glory 


233 

of  God,  minding  His  supporting  hand  and  power  who 
is  God,  all  sufficient  to  strengthen,  help,  and  refresh 
in  time  of  need.  Let  none  forget  the  Lord's  mercies 
and  kindnesses,  which  endure  forever,  but  always 
live  in  the  sense  of  them.  And  truly,  Friends,  when 
I  consider  the  thing,  it  is  the  great  mercy  of  God 
that  ye  have  not  been  all  swallowed  up,  seeing  with 
Avhat  spirits  ye  have  been  compassed  about.  But  the 
Lord  carries  his  larnbs  in  His  arms,  and  they  are  as 
tender  to  Him  as  the  apple  of  His  eye,  and  His  power 
is  His  hedge  about  His  vineyard  of  heavenly  plants- 
Therefore  it  is  good  for  all  His  children  to  be  given 
up  to  the  Lord,  with  their  minds  and  souls,  hearts 
and  spirits,  who  is  a  faithful  Keeper,  that  neither 
slumbers  nor  sleeps,  but  is  able  to  preserve  and  keep 
you  and  to  save  to  the  utmost ;  and  none  can  hurt  so 
much  as  a  hair  of  your  heads,  except  He  suffer  it  to 
try  you  ;  for  He  upholds  all  things  in  heaven  and  in 
earth  by  the  Word  of  His  power.  All  things  were 
made  by  Christ,  and  by  Him  all  things  consist, 
whether  they  be  visible  or  invisible.  So  He  hath 
power  over  all,  for  all  power  in  heaven  and  in  earth 
is  given  to  Him  ;  and  to  you  that  have  received  Him 
He  hath  given  power  to  become  the  sons  and  daugh- 
ters of  God ;  so  living  members  of  Christ,  the  living 
Head,  grafted  into  Him  in  whom  ye  have  eternal 
life.  Christ  the  Seed  reigns,  and  His  power  is  over 
all ;  who  bruises  the  serpent's  head,  and  destroys  the 
devil  and  his  works,  and  was  before  he  was.  So  all 
of  you  live  and  walk  in  Christ  Jesus,  that  nothing 
may  be  between  you  and  God,  but  Christ  in  whom 
ye  have  salvation." 


234 

It  must  have  been  a  great  comfort  to  George  Fox 
to  be  able  to  use  the  closing  words  of  this  epistle : 
"  I  hear  that  in  Germany  and  Holland,  and  there- 
away, Friends  are  in  love,  unity,  and  peace  ;  and  in 
Jamaica,  Barbadoes,  Nevis,  Antigua,  Maryland,  and 
New  England,  I  hear  nothing  but  Friends  are  in 
unity  and  peace."  His  life  had  been  one  of  outward 
turmoil  and  disturbance  ;  but  now  at  eventide  the 
clouds  dispersed,  and  the  setting  sun  shone  out  with 
a  peaceful  radiance. 

The  day  after  he  had  written  this  letter  being 
First  Day,  he  attended  the  meeting  in  Gracechurch 
Street,  and  was  enabled  to  preach  with  great  power 
and  clearness.  His  voice  was  afterwards  heard  in 
prayer,  commending  himself  and  his  friends  to  the 
loving  care  of  his  Lord  and  Saviour.  Going  to  a 
Friend's  house  to  dinner,  he  complained  of  not  feeling 
well,  saying,  "  I  felt  the  cold  strike  to  my  heart  as  I 
came  out  of  meeting  ;  "  but  added,  "  I  am  glad  I  was 
there ;  now  I  am  clear,  now  I  am  fully  clear."  He 
was  obliged  to  lie  down,  and  it  was  soon  apparent 
that  his  strength  was  failing.  But  he  still  main- 
tained his  care  for  the  promotion  of  the  cause  of  the 
Lord,  and  counseled  with  his  friends  about  circulat- 
ing books  which  would  teach  the  doctrines  he  loved. 
To  those  who  came  to  see  him  he  said,  "  All  is  well : 
the  Seed  of  God  reigns  over  all  and  over  death  itself." 
And  he  says,  "  Though  I  am  weak  in  body,  yet  the 
power  of  God  is  over  all,  and  the  Seed  reigns  over 
all  disorderly  spirits."  Shortly  before  his  death, 
being  asked  how  he  found  himself,  he  replied,  "  Never 
heed :  the  Lord's  power  is  over  all  weakness  and 


235 

death."  Thus  calmly  he  passed  through  the  valley 
of  the  shadow  of  death,  and  even  as  his  feet  touched 
the  river  he  sent  back  a  triumphant  cry,  "  The 
Seed  reigns,  blessed  be  the  Lord."  The  Lord  Jesus 
whom  he  loved,  of  whom  he  so  often  spoke  as  the 
blessed  Seed  of  God,  was  with  His  servant ;  and, 
being  made  conqueror  through  faith  in  the  all-atoning 
blood  of  Jesus,  he  entered  into  rest,  Eleventh  Month 
13th,  1690,  in  the  sixty-seventh  year  of  his  age.  On 
the  day  of  his  burial,  a  very  large  company  gathered 
in  the  meeting-house  at  White-Hart  Court  to  pay 
the  last  tribute  of  respect  to  his  memory.  There 
were  many  loving  testimonies  borne  to  the  effect  of 
his  ministry  and  his  earnest  labor  for  the  welfare  of 
the  Society  of  Friends,  while  the  honor  and  glory 
were  ascribed  unto  the  Lord,  who  had  called  and 
qualified  him  for  His  service.  After  the  meeting, 
his  body,  in  a  plain,  simple  coffin,  was  carried  on  the 
shoulders  of  some  of  the  Friends  to  its  grave  in 
Bunhill-Fields,  followed  by  thousands  of  Friends,  in 
long  procession,  three  abreast,  and  there  he  was  laid 
to  rest. 

He  had  been  toiling  all  the  night  long,  but  now 
the  day  had  dawned, — the  bright,  glorious  day  which 
hath  no  ending. 

"  Oh,  he  was  unto  glory  borne ! 
On  the  deep  trouble-sea 
Tossed  fearfully ; 
Now  by  Christ's  blood, 
A  stronger  flood, 
He  is  at  rest  where  he  would  be. 


236 

"  No  more,  no  more  his  soul  shall  faint 
"With  the  day's  heat  and  care  : 
Storms  reach  not  there. 
His  life-work  done, 
His  life-race  run, 
Only  a  weight  of  joy  to  bear." 

"  He  being  dead  yet  speaketh" 


